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THE    WESTMINSTER  NEW  TESTAMENT 

General  Editor 
ALFRED  E.  GARVIE.  M.A.(Oxon.),  D.D.(Glas.) 

I'RINCIPAI.   OF    NEW   COLLEGE,    LONDON 


THE  ACTS 
OF  THE   APOSTLES 


WITH  INTRODUCTION  AND  NOTES 
By    Rev.    H.    T.    ANDREWS,    B.A. 

PROFESSOR  OF   NEW  TESTAMENT  EXEGESIS  AND   CRITICISM, 
NEW   COLLEGE,    HAMPSTEAD,    LONDON 


■'^%> 


MAR   9  1915 


NEW   YORK 

FLEMING    H.   REVELL   COMPANY 

LONDON 

ANDREW   MELROSE 


PREFACE  BY  THE  GENERAL  EDITOR 

Having  carefully  selected  the  editors  of  the  ten 
volumes  of  which  the  Westminster  New  Testament 
will  consist;,  and  having  fully  explained  to  them 
the  purpose  of  the  series,  the  General  Editor  is 
leaving  them  the  greatest  possible  liberty  ;  and  the 
editor  of  each  volume  is  alone  responsible  for  the 
opinions  expressed  in  it.  It  is  hoped  that  thus 
any  lack  of  uniformity  will  be  amply  compensated 
for  by  the  varied  interest  which  the  free  expression 
of  his  own  individuality  by  each  editor  will  impart 
to  the  series.  While  the  standpoint  adopted  is 
that  of  modern  critical  scholarship,  only  the 
generally  accepted  results,  and  not  the  vagaries  ot 
individual  critics,  are  being  presented,  and  in  such 
a  fashion  as  to  avoid  unnecessarily  giving  any 
offence  or  causing  any  difficulty  to  the  reverent 
Bible  student.  As  the  series  is  intended  especially 
for  teachers,  lay  preachers,  and  others  engaged 
in  Christian  work,  their  needs  are  being  kept 
particularly  in  view,  and  the  Commentary  aims  at 
being  as  practically  useful  as  possible.  A  new 
arrangement  in  printing  the  text  and  the  notes 
has  been  adopted,  which  it  is  believed  will  be  found 
an  improvement. 

A.  E.  GARVIE. 

New  College,  London. 


THE 

WESTMINSTER  NEW  TESTAMENT 

THE  ACTS  OF  THE  APOSTLES 


INTRODUCTION. 

The  Book  of  Acts  occupies  a  unique  position  in  the 
New  Testament.  It  is  our  sole  authority  for  a  very 
considerable  part  of  the  history  of  the  Apostolic 
age.  If  Acts  had  never  been  written^  or  if  it  had 
been  lost  in  transmission^  we  should  be  dependent 
entirely  upon  the  scattered  references  in  the  Epistles 
of  St.  Paul  for  our  knowledge  of  the  early  Church, 
and  the  consequence  would  be  that  we  should  know 
next  to  nothing  about  the  progress  of  Christianity 
between  the  Ascension  of  Jesus  and  the  commence- 
ment of  St.  Paul's  missionary  activity.  Without 
Acts,  the  story  of  the  first  Christian  Brotherhood 
at  Jerusalem  would  be  buried  in  oblivion ;  we 
should  never  have  heard  of  Pentecost ;  Philip  and 
Stephen  and  Barnabas  would  be  mere  names  to 
us  ;  and  it  would  be  impossible  to  reconstruct  with 
anything  like  certainty  the  career  of  the  Apostle 
Paul. 

Before  we  can  properly  use  and  appreciate  the 
I 


2     Westminster  New  Testament 

book,  it  is  necessary  to  obtain  an  answer  to  the 
following  questions  : — 

1.  Who  was  the  author  of  Acts  ? 

2.  Why  was  the  book  written  ? 

3.  At  what  time  and  under  what  circumstances 
was  it  composed  ? 

4.  What  are  the  characteristics  of  the  writer  ? 

5.  To  what  extent  is  the  book  to  be  accepted  as 
reliable  history  ? 

I.  THE   AUTHOR. 

The  Book  of  Acts  never  once  mentions  the  name 
of  its  author.  There  is  no  reason  for  supposing 
that  this  silence  is  due  to  the  wa-iter's  desire  to 
conceal  his  identity.  The  explanation  seems  rather 
to  be  found  in  the  fact  that  the  writer  was  so  well 
known  to  Theophilus,  to  whom  the  book  was 
dedicated,  and  the  wider  circle  of  readers  amongst 
whom  it  was  first  circulated,  that  it  was  absolutely 
unnecessaiy  for  him  to  affix  his  signature. 

But  though  the  name  of  the  writer  is  not  men- 
tioned, there  are  certain  indications  in  the  book 
which  enable  us  to  reach  a  tolerably  certain  con- 
clusion with  regard  to  the  question  of  authorship, 
(l)  We  know  from  the  opening  statement  of  Acts 
that  its  author  was  also  the  writer  of  the  Third 
Gospel,  which  tradition  unanimously  associates  with 
the  name  of  Luke.  (2)  We  know,  too,  that  the 
writer  of  Acts  must  have  been  a  companion  of  St. 
Paul.  In  several  groups  of  passages  he  uses  the 
first  person  plural.  These  "  We-passages,"  as  they 
are  termed,  include  the  accounts  of  (a)  Paul's  work 
at  Philippi,  xvi.  10-17;  {b)  Paul's  visit  to  Troas, 
XX.  5-15  ;  (c)  the  journey  from  Miletus  to  Jerusalem, 


The  Acts  3 

xxi.  1-18;  (d)  the  voyage  from  Caesarea  to  Rome, 
xxvii.  1-xxviii.  l6.  On  all  these  occasions  the  writer 
was  actually  present  and  shared  in  the  work  and  the 
travel  of  the  great  Apostle. 

This  second  deduction,  it  is  only  fair  to  state, 
has  been  seriously  challenged  by  a  large  number 
of  modem  scholars.  "  We  cannot  be  certain,"  they 
argue,  "  that  the  man  who  wrote  the  '  We-passages  ' 
wrote  the  rest  of  the  book.  It  is  quite  possible 
that  a  later  writer  embodied  in  his  narrative  some 
notes  from  a  diary  of  one  of  Paul's  companions 
without  even  troubling  to  change  the  use  of  the 
first  person  plural.  A  similar  phenomenon  is  found 
in  the  Books  of  Ezra  and  Nehemiah,  in  which  we 
find  the  editor  boldly  quoting  from  memoirs,  without 
altering  the  use  of  the  first  person,  though  in  the 
rest  of  the  narrative  he  always  employs  the  third." 

This  argument  has  recently  been  subjected  to  a 
most  searching  examination  by  one  of  the  greatest 
of  modem  experts,  Dr.  Hamack  of  Berlin,  who  has 
reached  the  conclusion  that  it  fails  to  stand  the 
test  of  criticism.  If  the  "We-passages"  were  the 
work  of  a  different  writer  from  the  rest  of  the  book, 
we  should  be  certain  to  find  marked  dissimilarities 
in  style,  vocabulary,  and  the  grammatical  structure 
of  sentences.  We  might  expect,  too,  to  discover 
points  of  discrepancy  in  the  contents  of  the  two 
parts  of  the  book.  Harnack's  investigation,  how- 
ever, proves  almost  to  demonstration  that  a  com- 
parison of  the  linguistic  characteristics  of  the  two 
parts  of  Acts  reveals  such  remarkable  resemblances, 
and  such  a  distinct  absence  of  differences,  that  the 
theory  of  a  dual  authorship  is  practically  impossible. 
In  the  light  of  Harnack's  masterly  discussion  we 
may  regard  it  as   certain  that  the  unity  of  Acts 


4     Westminster  New  Testament 

admits  of  no  question,  and  that  the  hand  which 
wrote  the  "  We-passages "  wrote  the  rest  of  the 
narrative  as  well.  If  this  be  so,  the  second  de- 
duction mentioned  above  is  indisputable. 

But  who  was  this  companion  of  St.  Paul  r  There 
are  strong  grounds  for  believing  that  he  was  Luke. 

1.  This  theory  has  the  support  of  the  unanimous 
tradition  of  the  Church.  We  know  that  from  about 
140  A.D.  the  Third  Gospel  was  always  ascribed  to 
Luke,  and  there  is  no  trace  in  early  Christian 
literature  of  any  suggestion  of  a  rival  name  either 
for  the  Third  Gospel  or  the  Acts.  Tradition,  of 
course,  is  not  infallible,  but  in  the  present  instance 
there  seems  to  be  no  good  ground  for  questioning 
its  statement.  It  seems  hardly  likely  that  so  com- 
paratively unimportant  a  man  as  Luke  would  have 
been  credited  with  the  authorship  of  these  books 
unless  there  had  been  some  basis  of  fact  to  justify  the 
assumption.  In  almost  every  case  where  Christian 
tradition  has  obviously  fathered  a  book  upon  a 
fictitious  author,  it  has  selected  the  name  of  an 
Apostle  for  its  purpose. 

2.  The  theory  also  claims  to  be  in  agreement 
with  the  scanty  facts  which  are  known  to  us  about 
the  life  of  Luke  from  the  few  references  to  him  in 
the  Epistles  of  St.  Paul  and  in  Patristic  literature. 

(a)  We  know  from  Paul's  statements  in  Col.  iv. 
10-15  that  Luke  was  of  Gentile  origin.  Paul 
commences  the  paragraph  by  giving  the  salutations 
of  "those  who  were  of  the  circumcision,"  and  then 
proceeds  to  send  greetings  from  others  (among 
them  Luke),  who  obviously,  therefore,  were  not 
Jews.  The  fact  that  Luke  was  a  Greek  and  not 
a  Jew  helps  to  explain  the  interest  which  Acts 
shows  in  St.  Paul's  missions  to  the  Gentiles. 


The  Acts  5 

(6)  Luke  was  a  physician  (Col.  iv.  14),  and  this 
accounts  for  the  use  of  medical  language,  which  is 
one  of  the  characteristic  features  of  the  Third 
Gospel  and  the  Acts. 

(c)  Luke  was  a  companion  of  Paul,  and  was  with 
him  during  his  imprisonment  at  Rome  (Col.  iv,  14, 
Philem.  24,  2  Tim.  iv.  11).  This  harmonises  with 
the  statements  of  Acts  xxvii.  and  xxviii.,  which  imply 
that  the  author  accompanied  Paul  to  Rome. 

(d)  The  historian  Eusebius  tells  us  that  Luke 
was  ''  by  race  a  native  of  Antioch."  The  prominent 
position  assigned  to  Antioch  in  Acts  implies  that 
its  author  felt  a  particular  interest  in  the  city. 

In  the  light  of  these  facts  and  in  the  absence  of 
any  important  rebutting  evidence,  we  are  justified 
in  assuming,  with  Harnack,  that  tradition  is  right 
in  regarding  ''  Luke  the  beloved  physician  "  as  the 
author  of  Acts. 

II.  THE   AIM    OF  ACTS. 

The  second  question  which  it  is  necessary  to  ask 
before  we  can  understand  Acts  is.  Why  was  the 
book  written  ?     What  was  the  writer's  purpose  ? 

It  may  be  taken  for  granted  that  the  writer's 
primary  purpose  was  historical.  He  wished  to  set 
forth  the  story  of  the  progress  of  the  Church  after 
the  Resurrection  of  Christ.  Acts  is  a  continuation 
of  the  Gospel  of  Luke.  In  the  preface  of  the 
Gospel,  the  historian  states  the  purpose  which  he 
had  in  view  in  plain  terms  :  "  Forasmuch  as  many 
have  taken  in  hand  to  draw  up  a  narrative  concern- 
ing those  matters  which  have  been  fulfilled  among 
us  ...  it  seemed  good  to  me  also,  having  traced 
the  course  of  all  things  accurately  from  the  first. 


6     Westminster  New  Testament 

to  write  unto  thee  in  order,  most  excellent 
Theophilus"  (Luke  i.  1-3).  These  words  apply 
to  Acts  quite  as  much  as  to  the  Gospel,  and  make 
it  clear  that  the  writer's  primary  aim  was  to  give 
a  historical  account  of  the  development  of  the 
primitive  Church,  and  to  trace  the  steps  by  which 
the  programme  which  the  Risen  Christ  gave  to  the 
Apostles — "  Ye  shall  be  my  witnesses  in  Jerusalem, 
in  all  Judaea  and  Samaria,  and  unto  the  utteraiost 
part  of  the  earth  "  (Acts  i.  8) — was  fulfilled. 

But  it  cannot  be  doubted  that  over  and  above 
this  primary  purpose  there  were  some  secondary 
motives  which  weighed  very  considerably  with 
Luke  in  the  composition  of  Acts.  Luke  is  not  a 
mere  annalist.  No  historian  worthy  of  the  name 
ever  consents  to  be  simply  a  machine  for  tabulating 
facts.  We  have  only  to  call  to  mind  such  classics 
as  Grote's  History  of  Greece,  or  Clarendon's  History 
of  the  Great  Rehellion,  or  Gibbon's  Decline  and  Fall 
of  the  Roman  Empire,  or  Green's  History  of  the 
English  People,  to  see  how  great  authors  employ 
historical  data  to  illustrate  and  support  their  own 
political  or  religious  views.  It  would  not  be  too 
much  to  say  that  most  histories,  like  many  novels, 
are  consciously  or  unconsciously  written  with  a 
purpose,  and  reflect  the  principles  and  prejudices 
of  their  authors. 

What,  then,  were  Luke's  secondar}'^  motives  in 
writing  Acts  ? 

1.  It  seems  quite  clear  that  Luke  intended  Acts 
to  be  not  merely  a  historical  narrative  but  a 
defence  of  the  Christian  Faith  as  well.  As  we 
shall  see  presently,  when  we  come  to  discuss  the 
date  of  the  book.  Acts  was  probably  written  in  the 
reign  of  Domitian,  at  a  time  when   Christianity 


The  Acts  7 

was  beginning  to  come  into  conflict  with  the 
Roman  Empire.  There  were  signs  on  every  side 
that  the  Church  would  have  to  pass  through  its 
baptism  of  fire.  The  spirit  of  persecution  was 
in  the  air,  and  spasmodic  outbreaks  had  ah-eady 
occurred  in  many  provinces.  Pubhc  pressure  was 
being  brought  to  bear  on  magistrates  and  governors 
to  induce  them  to  stamp  out  "  the  pestilential 
religion  "  of  the  Christians,  and  it  seemed  inevitable 
that  before  long  the  Roman  Empire  would  find  it 
necessary  to  bow  before  the  storm  of  prejudice 
which  had  been  aroused,  and  hand  over  its  Chris- 
tian subjects  to  the  fury  of  the  mob.  The  Book 
of  Acts  seems  to  have  been  written  as  a  kind  of 
counterblast  to  the  anti-Christian  agitation  which 
threatened  to  force  the  Imperial  officials  to  sacri- 
fice justice  to  public  clamour.  Theophilus  may 
have  been,  as  many  people  think,  a  Roman 
magistrate,  but  whether  this  was  the  case  or  not, 
the  Book  of  Acts  was  evidently  meant  to  show, 
by  an  appeal  to  history,  what  was  the  correct 
attitude  for  a  Roman  official  to  adopt  towards 
Christianity.  Hence  we  find  Luke  laying  the 
utmost  stress  on  the  justice  and  kindness  dis- 
played by  Roman  magistrates  towards  the  new 
religion  in  early  times.  There  are  many  illus- 
trations of  this  friendly  feeling  in  the  book. 
Sergius  Paulus,  for  instance,  the  proconsul  of 
Cyprus,  is  represented  as  embracing  the  Christian 
Faith  (xiii.  12).  The  magistrates  at  Philippi  are 
depicted  as  bitterly  repenting  their  hasty  and 
unwarranted  action  in  scourging  and  imprisoning 
the  Apostles  (xvi.  38,  39).  GalHo,  the  brother  of 
Seneca  and  proconsul  of  Achaia,  scornfully  dis- 
misses the  charges  preferred  against   Paul  by  his 


8     Westminster  New  Testament 

Jewish  opponents  at  Corinth  (xviii.  14-16).  The 
town-clerk  at  Ephesus  protests  against  the  savage 
attack  which  the  mob  had  made  upon  Paul  and 
his  companions  (xix.  36-41),  The  Chiliarch 
Claudius  Lysias  protects  the  Apostle  on  several 
occasions  (xxii.  28^  xxiii.  10,  23-30).  The  pro- 
curator FeUx  refuses  to  condemn  Paul  (xxiv.  25), 
as  also  does  his  successor  Festus  (xxv.  9)-  Publius, 
the  head  man  of  Malta,  entertains  Paul  and  his 
shipwrecked  companions,  and  treats  them  with  the 
utmost  courtesy  (xxviii.  8).  And  finally,  when 
Paul  reaches  Rome,  though  he  is  a  prisoner,  he  is 
allowed  liberty  to  preach,  "  none  forbidding  him  " 
(xxviii.  31).  The  phrase  "  none  forbidding  him  "  is 
represented  by  a  single  word  in  the  Greek  and 
placed  in  a  most  emphatic  position  in  the  sentence. 
It  is  the  last  word  of  the  book,  and  may  be  said 
to  constitute  its  climax.  ''  None  forbidding  him  " 
sums  up  the  moral  of  Acts,  and  is  the  message 
which  Luke  gives  to  the  Roman  officials  of  his  day. 
Acts  may  therefore  not  unfittingly  be  called  the 
first  Christian  vindication  of  the  great  principle  of 
religious  liberty. 

2.  Roman  officials  were  not  the  only  class 
which  Luke  had  in  mind  when  he  wrote  the  book. 
He  intended  his  narrative  to  be  an  encouragement 
and  a  comfort  to  his  suffering  fellow-Christians  as 
well.  The  words  which  Luke  puts  into  the 
mouths  of  Peter  and  John  as  they  stood  before 
the  Sanhedrin — "  Whether  it  be  right  in  the  sight 
of  God  to  hearken  unto  you  rather  than  unto  God, 
judge  ye :  for  we  cannot  but  speak  the  things 
which  we  saw  and  heard"  (iv.  19) — are  not  meant 
to  be  mere  history :  they  are  intended  to  be  a 
rallying-cry  for  Luke's  contemporaries,  an  incentive 


The  Acts  9 

to  courage  and  heroism  in  face  of  the  poUcy  of 
repression  which  was  endeavouring  to  reduce 
Christianity  to  silence.  The  whole  of  Acts 
breathes  the  spirit  of  dauntless  and  invincible 
loyalty  to  Christ.  The  earliest  disciples  bear  their 
witness  in  the  teeth  of  "clenched  antagonisms." 
The  Sanhedrin  threatens,  the  Jewish  mob  howls 
for  their  blood,  but  the  Apostles  and  their  followers 
are  never  deterred  from  their  mission.  Nothing 
could  exceed  the  opposition  which  Paul  has  to 
encounter  in  the  discharge  of  his  work,  yet  in 
spite  of  all  he  never  wavers,  but  persistently  de- 
livers his  message,  and  never  loses  an  opportunity 
of  presenting  the  gospel  to  his  fellows.  The 
Book  of  Acts  may  thus  be  said  to  be  the  message 
of  the  Apostolic  age  to  the  persecuted  Christians 
in  the  reign  of  Domitian.  The  message  is  twofold, 
(l)  No  opposition  or  persecution  must  be  allowed 
to  silence  our  witness  for  Christ.  (2)  Persecution 
is  part  of  the  discipline  of  life,  and  a  powerful 
agent  in  the  dissemination  of  truth.  "  Through 
many  tribulations  we  must  enter  into  the  kingdom 
of  God"  (xiv.  22). 

3.  A  third  motive  which  seems  to  have  influenced 
Luke  in  the  composition  of  Acts  is  the  desire  to 
dissociate  Christianity  from  the  Judaism  of  Palestine. 
The  great  war  between  the  Romans  and  the  Jews, 
which  had  culminated  in  the  destruction  of  Jeru- 
salem in  70  A.D.,  had  induced  a  bitter  feeling  of 
hostility  throughout  the  Empire.  To  all  appear- 
ances Christianity  was  simply  a  Jewish  sect,  and  so 
shared  the  general  hatred  and  unpopularity  of  the 
race  from  which  it  had  emanated.  The  crimes  of 
the  Jews  were  visited  on  the  heads  of  the  Christians. 
Luke  is  evidently  attempting,  throughout  the  book. 


lo  Westminster  New  Testament 

to  exonerate  Christianity  from  all  responsibility  for 
the  war  and  to  dispel  the  suspicion  which  attached 
to  it  owing  to  its  original  connection  with  Judaism. 
The  Jews  of  Jerusalem,  as  he  points  out,  fiercely 
opposed  Christianity  from  its  very  inception.  They 
crucified  its  Founder.  They  endeavoured  to  stamp 
out  the  new  religion  in  its  infancy.  They  put 
Stephen  to  death.  They  dogged  the  footsteps  of 
Paul,  and  tried  to  arouse  public  opinion  against  him 
in  almost  every  city  which  he  visited.  They  did 
their  utmost  to  secure  his  condemnation,  and  were 
only  prevented  from  carrying  out  their  designs 
by  the  attitude  of  the  Roman  procurators.  All 
through  its  history,  Christianity  had  thriven  in 
spite  of  Judaism.  There  was  absolutely  no  gi'ound, 
therefore,  why  Christians  should  be  victimised 
because  of  their  Jewish  origin. 

4.  But  if  Acts  evinces  a  decided  bias  against 
the  Jews  of  Palestine,  it  nevertheless  exhibits  no 
little  sympathy  with  the  Jews  of  the  Diaspora,  the 
broader-minded  Hellenists  who  were  scattered 
throughout  the  world,  and  who  formed  from  the 
first  the  most  promising  material  for  Christianity 
to  work  upon.  It  was  from  the  ranks  of  these 
Hellenists  and  the  circle  of  converts  who  had  been 
won  from  paganism  by  their  propaganda  that  the 
new  religion  won  the  bulk  of  its  earliest  recruits. 
There  is  little  doubt  that  Luke  is  making  an 
appeal  to  these  Hellenists  in  the  pages  of  his  book. 
The  speeches  put  into  the  mouths  of  Peter  and 
Stephen  and  Paul  are  meant  to  convince  not 
merely  the  audiences  which  they  are  addressing 
in  Jerusalem  and  Galatia,  but  the  broad-minded 
Jews  of  Luke's  own  day.  The  arguments  are 
directed,  with  almost  tedious  reiteration,  to  prove 


The  Acts  II 

that  Christianity  is  the  true  fulfilment  of  the 
religion  of  the  Old  Testament.  Luke  constantly 
makes  his  dramatis  personce  emphasise  the  fact 
that  Christianity  is  the  only  logical  and  legitimate 
outcome  of  the  teaching  of  the  prophets,  and  he  is 
always  citing  instances  to  show  that  Hellenists 
from  the  earliest  times  were  eager  to  accept  the 
teaching  of  the  Apostles. 

5.  Acts,  however,  had  its  message  for  the  pagan 
no  less  than  for  the  Hellenist.  The  speeches  of 
Paul  at  Lystra  and  Athens  are  quoted  in  order  to 
indicate  the  line  of  argument  by  which  Christianity 
approached  the  Gentile  world.  The  gi*eat  utterance 
which  is  placed  on  the  lips  of  Gamaliel — ''  If  this 
work  is  of  God,  ye  will  not  be  able  to  overthrow 
it "  (v.  39) — though  spoken  in  the  first  instance  to 
Jews,  is  intended  to  be  a  universal  criterion.  Luke 
spares  no  pains  in  his  effort  to  demonstrate  that 
the  w^hole  history  of  the  movement  displays  the 
operation  of  God.  Nothing  is  more  striking  in 
Acts  than  the  stress  which  is  laid  upon  the  Divine 
initiative.  Every  new  step  which  is  taken  from 
first  to  last  is  the  result  of  the  inspiration  of  the 
Holy  Spirit.  It  seems  evidently  to  have  been 
Luke's  intention  to  turn  Gamaliel's  hypothesis 
into  a  certainty,  and  so  commend  the  Faith  to  all 
honest  seekers  after  truth. 

We  conclude,  therefore,  that  though  Luke  in- 
tended to  give  us  history,  he  also  intended  to  give 
us  something  more  besides.  Acts  is  the  earliest 
Christian  Apology.  When  we  read  between  the 
lines  of  the  narrative,  we  find  that  Luke,  though 
he  conceals  his  purpose  with  remarkable  artistic 
skill,  has  evolved  from  the  history  of  the  primitive 
Church  arguments  which    are   well   calculated   to 


12   Westminster  New  Testament 

meet  all  the  objections  that  were  urged  against 
Christianity  by  its  opponents  at  the  commencement 
of  the  reign  of  Domitian. 

III.    THE   DATE   OF  ACTS. 

There  are^  broadly  speaking,  three  types  of 
view  amongst  modern  scholars  with  regard  to  the 
date  of  Acts. 

1.  There  are  some  who  maintain  that  Acts  was 
written  soon  after  the  date  at  which  the  narrative 
ends, i.e.,  at  some  point  between  Paul's  imprisonment 
at  Rome  and  the  Neronian  persecution,  60-65  a.d. 
It  is  urged  in  support  of  this  view,  that  it  is 
inconceivable  that  Luke  should  have  stopped  short 
in  his  story  with  such  sudden  abruptness  if  there 
had  been  anything  more  to  tell.  Why  does  he 
not  continue  the  narrative  and  record  the  incidents 
connected  with  Paul's  later  life  and  martyrdom  ? 
This  argument,  however,  is  not  altogether  con- 
vincing. Luke  may  have  intended  to  write 
another  book  dealing  with  the  subsequent  history ; 
or  he  may  have  considered  that  he  had  achieved 
his  design  when  he  brought  Paul  to  the  city  of 
Rome.  If,  as  has  already  been  suggested,  he 
intended  his  book  to  illustrate  the  justice  of 
the  Roman  magistrates  in  early  times  in  their 
dealings  with  Christianity,  it  would  have  frustrated 
his  purpose  if  he  had  proceeded  to  give  an  account 
of  the  martyrdom  of  Paul.  There  is  an  exact 
parallel  to  the  strange  ending  of  Acts  in  the 
Second  Book  of  Maccabees,  which  closes  with  an 
account  of  the  feast  of  Nicanor,  and  never  mentions 
the  death  of  Judas  Maccabeus,  though  this  event 
occurred   almost   immediately  afterwards.     If  we 


The  Acts  13 

only  possessed  the  narrative  of  Second  Maccabees, 
we  should  be  tempted  to  argue  that  the  book 
must  have  been  written  between  the  feast  of 
Nicanor  and  the  death  of  Judas.  We  should  be 
absolutely  wrongs  however,  in  drawing  this  con- 
clusion. The  explanation  of  the  ending  is  to  be 
found  in  the  fact  that  the  author  was  far  more 
interested  in  Jewish  rites  and  institutions  than 
he  was  in  the  personality  of  Judas.  The  feast  of 
Nicanor  formed  a  fitting  climax  to  the  narrative, 
and  to  proceed  to  describe  the  death  of  Judas 
would  have  been  bathos  in  view  of  the  purpose  of 
the  writer.  A  similar  explanation,  i.e.  the  fulfilment 
of  the  author's  purpose,  may  account  for  the  abrupt 
termination  of  Acts. 

2.  The  extreme  school  of  modern  critics  place 
Acts  about  the  close  of  the  first  century — circa 
A.D.  100.  The  argument  upon  which  this  theory 
is  based  is  the  supposition  that  the  writer  of  Acts 
made  use  of  the  Antiquities  of  Josephus,  which  is 
usually  dated  about  95.  It  is  true  that  there  are 
some  resemblances  between  the  statements  of  Acts 
and  Josephus — especially  in  the  accounts  of  Theudas 
and  Judas  in  Gamaliel's  speech  and  the  narrative 
of  the  death  of  Herod  Agrippa.  Some  critics 
suppose  that  the  mistake  about  Theudas  was  due 
to  a  misuse  of  Josephus,  who  mentions  Theudas 
and  Judas  in  the  same  order  in  which  the  names 
are  placed  in  Acts,  though  he  is  careful,  of  course, 
to  give  them  their  proper  dates.  It  is  hardly 
likely,  however,  that  a  painstaking  historian  like 
the  author  of  Acts  would  have  been  guilty  of 
such  culpable  carelessness.  Besides,  though  the 
resemblances  between  Acts  and  Josephus  are 
striking,    the    differences    of    detail    are    equally 


14   Westminster  New  Testament 

remarkable^  and  are  difficult  to  reconcile  with  the 
theory.  ^^  Not  proven,"  therefore,  seems  to  be 
the  only  verdict  which  can  be  pronounced  upon 
this  view.  Even  if  the  dependence  of  Luke 
upon  Josephus  were  established,  it  would  not 
be  absolutely  necessary,  as  Dr.  Burkitt  has  recently 
shown,  to  abandon  the  Lucan  authorship  of  Acts. 
Luke  was  apparently  quite  a  young  man  when  he 
met  Paul,  and  he  might  very  well  have  been  living 
at  the  commencement  of  the  second  century. 

3.  The  general  consensus  of  modern  scholars, 
however,  adopts  a  view  intermediate  between 
these  two  extremes,  and  dates  Acts  somewhere 
about  the  commencement  of  the  reign  of  Domitian, 
I.e.,  soon  after  80  a.d.  There  is  no  general  agree- 
ment as  to  the  precise  year  ;  some  critics  prefer  a 
date  about  five  years  earlier,  others  place  the  book 
five  years  later.  Roughly  speaking,  the  years 
75-85  may  be  said  to  cover  the  limits  of  this 
theory.  The  grounds  upon  which  this  view  is 
based  are  as  follows ; — Acts  must  be  later  than 
the  Gospel  of  Luke,  because  of  the  distinct 
reference  which  is  made  to  the  latter  in  Acts 
i.  1.  The  Gospel  of  Luke  implies  the  destruction 
of  Jerusalem,  and  must  therefore  have  been  written 
later  than  70  a.d.  The  earliest  possible  date  for 
Acts  is  thus  about  75,  and  we  have  no  definite 
reason  for  supposing  that  an  interval  of  more 
than  ten  years  at  any  rate  elapsed  before  its 
composition.  On  the  whole,  this  view  may  be 
regarded  as  the  best  supported  theory  to-day, 
though  the  present  writer  is  bound  to  add  that 
the  references  in  the  Gospel  of  Luke,  which  have 
led  the  majority  of  modern  scholars  to  infer  that 
its    author   embellished    Christ's   prophecy  of  the 


The  Acts  15 

destruction  of  Jerusalem  with  detailed  allusions 
gained  from  his  own  knowledge  of  the  event, 
have  never  seemed  to  him  to  be  decisive. 


IV.  THE  CHARACTERISTIC  FEATURES 
OF  THE  BOOK. 

The  Book  of  Acts  possesses  marked  character- 
istics which  enable  us  to  form  a  clear  conception  of 
its  author's  general  outlook  upon  life  and  religion. 
Many  of  these  characteristics  are  found  also  in  the 
Gospel  of  Luke^  but  some  of  the  most  interesting 
features  of  the  book  have  no  place  in  the  "  former 
treatise/'  and  are  connected  with  the  new  historical 
situation  w^hich  arose  after  the  ascension  of  Jesus. 
Among  the  most  prominent  of  these  characteristics 
are — 

1.  Luke's  conception  of  Christianity  as  a  universal 
religion.  If  the  story  of  the  Apostolic  age  had 
been  written  by  a  man  who  was  secretly  in 
sympathy  with  the  narrower  views  of  some  of 
the  Jewish  Christians^  the  Book  of  Acts  would 
have  assumed  a  very  different  shape.  Fortunately 
for  us^  from  beginning  to  end  Luke  constitutes 
himself  the  champion  of  the  broader  school  of 
Christians^  who  insisted  on  the  universal  scope  of 
the  gospel,  and  would  not  be  satisfied  till  it  had 
become  a  world-wide  faith.  The  author  of  Acts 
is  never  more  happy  and  never  more  interesting 
than  when  he  is  describing  the  victory  of  the 
Universalist  party  in  the  Church.  His  real  theme 
is  not  "  the  Acts  of  the  Apostles " — which  is  a 
most  misleading  title  —  but  the  story  of  the 
development  of  Christianity  out  of  a  Jewish  sect 
into  a  world-religion. 


i6  Westminster  New  Testament 

2.  Luke's  religious  interpretation  of  history.  The 
supreme  role  in  Acts  is  not  assigned  to  Peter 
or  Paul  or  any  other  human  hero,  but  if  the  phrase 
may  be  allowed^  to  God  Himself.  Behind  all 
the  external  events  which  he  records,  Luke  recog- 
nises ^^the  unseen  hand"  of  the  Lord,  who  shapes 
and  moulds  the  destiny  of  the  Church  in  accord- 
ance with  His  programme.  No  book  of  the  New 
Testament  is  more  full  of  the  supernatural  than 
Acts,  and  the  supernatural  element  in  it,  to  use  a 
paradox,  is  most  supernatural  when  it  works  in 
natural  ways.  Pentecost  is  the  supreme  miracle 
of  the  Apostolic  age,  though,  technically  speaking, 
perhaps,  the  term  miracle  ought  not  to  be  applied 
to  it  at  all. 

3.  Luke's  sympathy  ivith  the  poor  and  the  outcasts. 
The  Gospel  of  Luke  has  often  been  called  "the 
Gospel  of  the  poor,"  because  its  author  seems  "  to 
delight  in  all  the  records  which  told  of  the  mercy 
of  the  Saviour  towards  the  poor,  the  humble,  the 
despised."  The  same  feature  is  found  also  in 
Acts.  The  point  that  interested  Luke  most  of 
all  in  connection  with  the  primitive  Church  at 
Jerusalem  was  the  attempt  which  was  made  to 
institute  the  rule  of  "the  common  life."  He 
gives  two  descriptions  of  this  episode,  both  of 
which  display  keen  appreciation.  The  one  miracle 
which  he  singles  out  as  an  illustration  of  the 
wonderful  works  wrought  by  the  Apostles  im- 
mediately after  Pentecost,  is  the  healing  of  the 
lame  beggar  on  the  steps  of  the  Beautiful  Gate 
of  the  Temple.  The  peroration  of  Paul's  address 
to  the  Ephesian  elders  at  Miletus  represents 
exactly  the  sentiments  of  Luke,  though  the 
words    may    have    been    actually    used     by    the 


The  Acts  17 

Apostle — "  In  all  things  I  gave  you  an  example, 
how  that  so  labouring  ye  ought  to  help  the  weak 
and  to  remember  the  words  of  the  Lord  Jesus, 
It  is  more  blessed  to  give  than  to  receive." 

4.  Luke's  7vide  historical  outlook.  Luke  is  the 
only  Evangelist  who  attempts  to  place  Christianity 
in  its  proper  historical  setting  and  show  its  relation- 
ship to  the  Roman  Empire.  The  horizon  of 
Matthew  and  Mark  is  on  the  frontiers  of  Palestine  ; 
the  horizon  of  Luke  stretches  out  to  the  confines 
of  the  Empire.  The  centre  of  the  world  for  the 
first  two  Evangelists  is  Jerusalem  ;  for  Luke  it  is 
Rome.  Hence  we  find  in  Acts  a  large  amount  of 
space  devoted  to  the  Imperial  relationships  of 
Christianity.  Luke  is  always,  as  we  have  already 
seen,  interested  in  the  action  of  the  Roman 
magistrates.  From  the  very  beginning  of  the 
book  we  are  conscious  of  the  fact  that  Rome  is 
the  historian's  great  objective,  and  the  climax  is 
reached  when  the  Apostle  Paul,  after  years  of 
effort,  is  at  last  conducted  within  the  walls  of  the 
great  metropolis  of  the  world. 

5.  Luke's  religious  outlook.  Some  features  of 
the  religious  outlook  of  Acts  have  already  been 
mentioned.  Allusion  has  been  made  to  Luke's  con- 
ception of  Christianity  as  a  universal  religion. 
We  have  remarked  upon  his  conviction  that  the 
expansion  of  the  Church  is  due  to  the  Divine 
initiative  and  the  inspiration  of  the  Holy  Spirit. 
Luke's  strong  belief  in  the  supernatural  led  him, 
however,  to  exaggerate  one  element  in  the  story. 
Both  in  the  Gospel  and  the  Acts  we  find  an  un- 
due prominence  given  to  angelic  interventions.  For 
instance,  the  deliverance  of  Peter  and  John  from 
prison  is  represented  as  the  work  of  "  an  angel  of 


i8   Westminster  New  Testament 

the  Lord"  (v.  19);  a  full  description  is  given  in 
chap.  xii.  of  the  release  of  Peter  by  the  help  of  an 
angel  on  a  second  occasion  ;  an  angel  commissions 
Philip  to  meet  the  Ethiopian  (viii.  26),  and  prompts 
Cornelius  to  send  to  Joppa  for  Simon  (x.  3-7). 
The  fact  that  in  viii.  29  Luke  substitutes  "the 
Spirit"  for  the  angel  of  ver.  26,  seems  to  show 
that  he  does  not  intend  his  language  to  be  taken 
literally.  (See  also  Introduction,  §  VIL,  "The 
Theology  of  Acts.") 

V.  THE   HISTORICAL   VALUE  OF  ACTS. 

The  most  important  question  which  the  modern 
student  of  Acts  is  called  upon  to  face  is,  How  far 
can  the  narrative  of  Luke  be  relied  upon  as  a 
trustworthy  record  of  the  Apostolic  age  ? 

Many  different  estimates  have  been  formed  with 
regard  to  the  historical  value  of  Acts.  There  are 
some  scholars  who  regard  the  narrative  as  absolutely 
true  even  down  to  the  smallest  detail.  There  are 
others  who  think  that  it  contains  a  very  large 
percentage  of  fiction,  and  consequently  place  very 
little  confidence  in  its  statements.  The  true 
estimate  is  probably  to  be  found  midway  between 
these  two  extremes.  In  the  field  of  history  in- 
fallibility is  impossible.  Like  all  other  historians, 
Luke  occasionally,  especially  in  the  first  half  of  the 
book,  falls  into  error,  and  misinterprets  the  facts. 
To  condemn  the  narrative  wholesale  because  of 
a  few  blemishes,  however,  is  as  absurd  as  it  is 
unscientific.  There  can  be  little  doubt  that, 
taken  as  a  whole,  the  Book  of  Acts  gives  us  a 
faithful  picture  of  the  development  of  the 
early  Church. 


The  Acts  19 

The  grounds  upon  which  the  substantial  accuracy 
of  the  narrative  can  be  vindicated  are  as  follows  : — 

1.  We  know  from  his  preface  to  the  Gospel  that 
Luke  possessed  the  true  historical  spirit.  He  knew 
perfectly  well  what  ought  to  be  the  historian's 
ideal,  and  he  shows  remarkable  insight  with  regard 
to  the  methods  by  which  that  ideal  can  be  attained. 
Luke  claims  to  have  gained  his  information  from 
"  those  who  from  the  beginning  were  eye-witnesses 
and  ministers  of  the  word/'  and  says  that  "he 
himself  had  traced  the  course  of  all  things  ac- 
curately from  the  first."  If  Luke  is  to  be  believed, 
therefore,  as  Sir  W.  Ramsay  argues,  "  the  sources  at 
his  command  were  unrivalled,"  and  these  sources 
were  not  blindly  followed,  but  were  carefully  and 
critically  tested,  and  he,  at  any  rate,  believed  that 
as  a  result  of  this  scientific  examination  of  the 
evidence  he  had  reached  absolute  certainty  on  the 
question  of  the  facts.  There  is  little  room  for 
doubt  that  Acts  was  written  in  the  same  spirit,  and 
it  must  be  admitted,  therefore,  that  the  narrative 
was  drawn  up  by  one  who  possessed,  at  any  rate, 
the  instincts  and  aspirations  of  a  true  historian. 

2.  Luke's  opportunities  of  obtaining  information 
were  unique,  especially  for  the  second  part  of  Acts. 
The  "  We-passages  "  contain  his  own  personal  testi- 
mony. He  was  an  eye-witness  of  the  events.  He 
writes  of  what  his  own  eyes  had  seen  and  his  own 
ears  had  heard.  As  a  companion  of  St.  Paul,  too, 
he  possessed  every  facility  for  collecting  the  facts 
concerning  the  Apostle's  career,  and  there  is  good 
reason  to  suppose  that  he  made  the  best  use  of  his 
privileges.  Then  his  acquaintance  with  Philip  the 
Evangelist  explains  the  account  which  he  is  able 
to  give  of  the  mission  to  Samaria  and  other  in- 


20   Westminster  New  Testament 

cidents  in  the  history  of  the  primitive  Church, 
while  his  intimacy  with  Barnabas  must  have  en- 
abled him  to  obtain  first-hand  evidence  of  many 
other  elements  in  the  story.  There  are  some 
grounds,  too,  for  supposing  that  in  the  early  part 
of  the  book  he  obtained  a  considerable  amount 
of  material  from  written  sources.  The  fact  that 
Luke,  with  his  enlightened  conception  of  what 
is  required  in  a  historian,  was  able  to  go  to  actual 
eye-witnesses  for  the  bulk  of  his  narrative,  is  a 
strong  prima  facie  reason  for  regarding  the  Book 
of  Acts  as  trustworthy  and  correct. 

3.  When  we  are  able  to  apply  a  test  to  Luke's 
statements,  we  generally  find  that  they  exhibit  a 
remarkable  accuracy.  For  instance,  the  narrative 
takes  us  to  a  great  many  cities,  each  with  its  own 
type  of  administration  and  its  own  special  officials. 
The  system  of  provincial  government  under  the 
Roman  Empire  was  most  complex.  There  was  the 
utmost  diversity  in  the  political  status  of  different 
provinces  and  cities,  and  what  is  more,  this  political 
status  was  constantly  changing.  It  would  have 
been  the  easiest  thing  in  the  world  for  the  author 
of  Acts  to  have  made  a  mistake ;  in  fact,  only 
personal  knowledge  could  have  kept  him  free  from 
blunders.  A  modern  illustration  will  help  to  make 
the  difficulty  understood.  In  the  University  of 
Oxford,  the  heads  of  the  various  colleges,  like  the 
chief  officials  in  the  various  cities  of  the  Roman 
Empire,  are  called  by  different  titles.  We  speak, 
for  instance,  of  the  Master  of  Balliol,  the  President 
of  Magdalen,  the  Warden  of  Merton,  the  Provost 
of  Worcester,  the  Dean  of  Christchurch,  the  Prin- 
cipal of  Mansfield.  Now,  if  a  writer  who  had  never 
been  to  Oxford  were  to   attempt  to  describe  the 


The  Acts  21 

University,  he  would  be  sure  to  get  the  titles 
wrong.  In  the  same  way  a  writer  who  had  never 
travelled  through  Asia  Minor  and  Greece  must 
almost  inevitably  have  gone  astray  in  describing 
the  civic  arrangements  of  the  different  cities. 
Luke,  however,  never  makes  a  mistake.  His 
descriptions  have  all  been  vindicated  in  the  most 
convincing  manner.  Take  the  case  of  Ephesus, 
for  instance.  The  graphic  picture  which  Luke 
draws  of  the  temple  of  Artemis  has  been  completely 
verified  down  to  the  smallest  detail  by  the  state- 
ments found  on  inscriptions  which  have  been 
excavated  from  the  ruins  of  the  city.  Even  the 
town-clerk  is  as  familiar  a  figure  on  the  inscriptions 
as  he  is  in  the  pages  of  Luke's  narrative.  The 
description  of  Thessalonica,  too,  affords  another 
excellent  instance  of  Luke's  minute  accuracy.  The 
chief  magistrates  are  designated  by  the  technical 
title  of  Politarchs — a  term  which  is  quite  unique. 
Now  it  used  to  be  argued  by  critics  that  the 
designation  Politarch  was  impossible.  It  must  be, 
they  said,  a  pure  invention  of  Luke's  imagination, 
since  the  word  was  not  even  found  in  the  dictionary. 
The  tables  have  been  completely  turned,  however, 
upon  the  critics,  and  the  truthfulness  of  Luke's 
account  triumphantly  demonstrated  by  the  dis- 
covery of  an  inscription  at  Thessalonica  which 
actually  contained  the  disputed  word,  and  proved, 
too,  that  it  was  the  official  title  of  the  magistrates 
of  the  city.  The  proved  accuracy  of  Luke  in 
minute  details  like  these  affords  very  strong  pre- 
sumptive evidence  in  favour  of  the  narrative  as  a 
whole. 

4.   Another  strong  argument  can  be  based  upon 
the    general    sobriety   and  simplicity  which  char- 


22   Westminster  New  Testament 

acterise  in  a  very  marked  manner  the  story  of  the 
early  Church  as  it  is  told  in  Acts.  When  we 
compare  the  canonical  Acts  with  similar  apocryphal 
writings,  we  cannot  fail  to  be  struck  by  the  general 
absence  of  superstitious  and  thaumaturgic  elements 
from  the  narrative.  Apart  from  a  few  miracles  and 
the  introduction  of  two  or  three  episodes  con- 
taining instances  of  supposed  angelic  intervention, 
there  is  nothing  in  the  book  which  comes  into 
conflict  with  Christian  experience  and  which 
cannot  be  paralleled  in  the  later  history  of  the 
Church.  We  can  be  perfectly  certain  that  if 
Acts  had  been  the  invention  of  a  later  writer,  there 
would  have  been  an  intensification  of  the  super- 
natural on  almost  every  page  of  the  book. 

5.  A  further  point  in  favour  of  the  reliability 
of  Acts  is  to  be  found  in  the  general  absence  of 
anachronisms  and  later  ideas.  There  is  no 
attempt,  for  instance,  to  antedate  the  developed 
form  of  Church  organisation  which  began  to  come 
into  existence  soon  after  the  close  of  the  century. 
The  theology  of  the  book  is  simple  and  primitive. 
There  is  scarcely  a  trace  of  the  Pauline  or  Petrine 
doctrine  of  the  Atonement.  The  Christology  is 
sometimes  crude,  and  lacks  the  distinctness  which 
marks  the  interpretation  of  Christ  which  is  found 
in  the  later  Epistles  of  Paul  and  the  Epistle  to 
the  Hebrews. 

But  though  the  general  historical  picture  in 
Acts  is  undoubtedly  true  to  fact,  there  are  some 
blemishes  in  the  narrative  which  cannot  be  over- 
looked. Luke's  explanation  of  Pentecost,  for 
instance,  seems  to  convert  a  great  spiritual 
operation  into  a  strange  and  pointless  miracle. 
As  is  explained  in   the  notes,  the  significance  of 


The  Acts  23 

Pentecost  lies  in  the  outpouring  of  spiritual  energy 
upon  the  Church,  rather  than  in  the  endowment  of 
the  disciples  with  the  miraculous  gift  of  speaking 
in  foreign  languages.  The  reference  to  Theudas  in 
Gamaliel's  speech  must  be  frankly  acknowledged 
to  be  an  anachronism,  since  in  spite  of  all 
the  ingenuity  which  has  been  expended  on  the 
problem  there  appears  to  be  no  explanation 
which  can  satisfactorily  solve  the  difficulty.  The 
account  of  the  fate  which  befell  Ananias  and 
Sapphira  seems  inexplicable,  and  must  be  treated 
either  as  a  gross  exaggeration  or  a  "  religious 
apologue."  There  is  an  apparent  discrepancy,  too, 
between  Acts  and  the  Epistle  to  the  Galatians 
with  regard  to  the  number  of  visits  which  Paul 
paid  to  Jerusalem  within  a  certain  period  of  his 
career.  It  is  quite  possible  that  this  discrepancy 
admits  of  explanation  (see  note  on  xi.  30),  but  in 
any  case  Paul's  own  statement  in  Galatians  must 
be  regarded  as  authoritative.  But,  after  all,  these 
are  only  minor  defects,  and  do  not  throw  any 
suspicion  upon  the  record  taken  as  a  whole. 

There  are  two  other  questions  which  will  pro- 
bably suggest  themselves  to  the  minds  of  the 
thoughtful  reader :  (l)  Can  we  accept  the  miraculous 
elements  in  the  narrative }  (2)  Can  we  regard  the 
speeches  as  authentic } 

1.  With  regard  to  the  first  question,  it  is  im- 
possible here  to  discuss  the  problem  of  the  possibility 
of  miracles.  We  can  only  concern  ourselves  with 
the  matter  of  evidence.  Granted  the  possibility  of 
miracles,  we  have  very  strong  first-hand  evidence 
of  the  fact  that  miracles  were  wrought  in  the 
Apostolic  age.  (a)  We  have  first  of  all  the  explicit 
testimony  of  the  Apostle  Paul,  who  in  two  passages 


24   Westminster  New  Testament 

states  quite  definitely  that  he  himself  worked 
miracles  (2  Cor.  xii.  12;  Rom.  xv.  18).  (b)  We 
have  the  testimony  of  the  "  We-passages "  which 
record  the  miraculous  cure  of  the  father  of  Publius 
and  others  in  the  island  of  Malta  (xxviii.  8-10). 
There  can  be  little  doubt  that  this  account  comes 
from  Luke's  own  personal  knowledge.  The  fact 
that  he  was  among  the  shipwrecked  refugees  on  the 
island  and  that  he  describes  the  illness  of  Publius' 
father  so  minutely  and  in  such  technical  language, 
seems  to  be  clear  proof  that  he  is  speaking  as  an 
eye-witness.  His  own  medical  training,  too,  would 
seem  to  make  it  impossible  that  he  should  have  been 
deceived.  In  the  light  of  this  twofold  evidence 
there  seems  to  be  no  sound  reason  for  rejecting  any 
of  the  important  miracles  of  healing  recorded  in 
the  book. 

2.  The  problem  of  the  authenticity  of  the  speeches 
is  more  difficult,  because  in  the  case  of  Gamaliel 
Luke  gives  himself  completely  away  by  his 
anachronism  with  regard  to  Theudas.  Yet  there 
seem  to  be  several  reasons  which  ought  to  make 
us  hesitate  before  we  too  hastily  assume  that  the 
addresses  put  into  the  mouths  of  Peter  and  Stephen 
and  Paul  are  altogether  the  free  composition  of 
the  historian  himself. 

(«)  The  speeches  of  Peter  after  Pentecost  and 
the  address  of  James  at  the  council  of  Jerusalem 
have  several  points  of  resemblance  with  the  Epistles 
ascribed  to  these  Apostles.  (6)  There  is  nothing 
in  the  speeches  of  Paul  which  at  all  conflicts  with 
the  statements  in  his  Epistles,  (c)  In  spite  of  a 
general  resemblance  on  the  surface,  the  speeches 
ascribed  to  the  different  leaders  show  marked 
variations  of  tone  and  argument,     (d)  The  theology 


The  Acts  25 

involved  in  the  different  speeches  seems  to  be 
thoroughly  in  accord  with  the  situation,  and  does 
not  appear  to  be  a  reproduction  of  Luke's  own 
position,  as  far  as  we  are  able  to  make  out  what 
that  position  was.  There  is  a  distinct  contrast,  for 
instance,  between  a  Christology  which  is  based  on 
a  Doctrine  of  the  Virgin  Birth  and  the  Christology 
implied  in  the  speech  of  Peter  after  Pentecost. 

On  these  grounds,  the  present  writer  is  inclined 
to  attach  very  considerable  weight  to  the  speeches 
in  Acts  and  to  hold  that  they  represent  the  earliest 
theology  of  the  Church. 


VI.    THE    MAIN   STAGES    IN   THE 
NARRATIVE. 

The  Book  of  Acts  covers  a  period  of  about  thirty 
years.  At  its  commencement  Christianity  is  merely 
a  Jewish  sect,  at  its  close  it  has  become  a  world- 
wide religion.  The  process  by  which  this  trans- 
formation was  effected  is  the  main  theme  of  the 
narrative.  The  development  passes  through  the 
following  stages  : — 

1.  In  the  opening  chapters  Christianity  is  part 
and  parcel  of  Judaism.  The  disciples  are  found 
attending  the  Temple  services  and  participating  in 
all  the  rites  and  ceremonies  connected  with  the 
Jewish  religion.  If  the  evolution  had  been  arrested 
at  this  stage,  the  Christian  religion  would  have 
remained  a  Jewish  sect,  like  Pharisaism.  The  only 
characteristic  feature  which  w^ould  have  differenti- 
ated it  would  have  been  the  conviction  that  the 
Messiah  had  already  come. 

2.  There  were  many  types  of  Jews,  and  the 
question  soon   arose  whether   the  Christian  Faith 


26  Westminster  New  Testament 

was  to  be  the  peculiar  privilege  of  the  Hebrews 
who  lived  in  Palestine,  or  whether  the  Hellenists, 
who  were  much  less  strict  in  their  adherence  to 
Judaism,  were  also  to  be  accorded  the  same  right 
of  entrance  into  the  Church.  Permission  seems  to 
have  been  grudgingly  given  at  first,  and  the 
Hellenists  protested  against  the  treatment  which 
they  received.  A  crisis  was  reached,  but  the 
Hellenists  won  the  day,  special  officers  being 
appointed  to  look  after  their  interests.  Stephen's 
great  utterance  marks  the  commencement  of  the 
breach  with  Judaism.  He  was  the  first  to  enunciate 
the  principle  that  Christianity  is  not  indissolubly 
bound  up  with  the  Jewish  Temple. 

3.  The  mission  of  Philip  to  Samaria  represents  a 
third  expansion  which  further  helped  to  break 
down  the  barriers  of  exclusiveness.  Severely 
criticised  at  first,  the  movement  won  recognition 
for  itself  by  the  manifest  tokens  of  the  Divine 
blessing  which  attended  the  preaching  of  Philip. 

4.  The  question  now  arose  as  to  whether 
proselytes  and  semi-proselytes,  i.e.,  those  who  had 
accepted  the  Jewish  faith  but  had  not  adopted  the 
rite  of  circumcision,  were  to  be  welcomed  into  the 
Christian  fold.  The  cases  of  the  Ethiopian  eunuch 
and  Cornelius  settled  the  question  in  the  affirmative. 
In  both  instances  Luke  represents  the  recognition 
of  the  new  principle  as  due  to  the  direct  inspira- 
tion of  God. 

5.  The  last  stage  was  reached  when,  mainly 
through  the  efforts  of  Paul  and  Barnabas,  all  re- 
strictions were  broken  down,  and  it  was  recognised 
that  Christianity  was  intended  to  be  the  religion 
of  the  Gentiles  as  well  as  the  Jews.  The  battle 
was  not  won  all  at  once.     There  were  many  Jewish 


The  Acts  27 

Christians  who  felt  that,  though  Gentile  converts 
might  be  accepted,  they  ought  to  be  required  to 
graduate  in  Judaism  afterwards.  The  council  of 
Jerusalem,  however,  refused  to  impose  any  but  the 
most  simple  and  necessary  conditions  upon  Gentile 
believers.  The  controversy  continued  for  many 
years,  but  in  the  long  run  the  broader  view  pre- 
vailed, and  the  universal  scope  of  Christianity 
became  an  established  fact.  The  missionary 
journeys  of  St.  Paul  set  the  final  seal  upon  the  great 
principle,  which  was  never  afterwards  challenged. 

VII.   THE   THEOLOGY  OF  ACTS. 

The  theology  of  Acts  is  extremely  interesting 
because  it  represents  the  earliest  interpretation  of 
the  facts  of  the  Christian  Religion.  The  faith  of 
the  primitive  Christians  concerned  itself  very  little 
with  speculation,  and  did  not  attempt  to  create  a 
philosophy  of  religion.  It  clung  tenaciously  to  its 
facts,  and  left  the  explanation  of  them  to  a  later 
generation.  The  three  most  prominent  ideas  are : 
(1)  The  belief  in  God  as  the  Source  of  all  energy 
and  power ;  (2)  the  belief  in  Christ  as  the  Risen 
Saviour  who  is  ever  present  with  His  Church  and 
is  soon  to  reappear  upon  the  earth ;  (3)  the  belief 
in  the  Holy  Spirit  as  the  Agent  through  whom 
God  acts  upon  the  minds  of  men. 

But  though  Acts  never  ventures  into  the  realm 
of  metaphysical  speculation,  there  were  some 
questions  which  thrust  themselves  at  once  upon 
the  Church  and  demanded  an  answer. 

1.  The  question,  for  instance.  What  think  ye  of 
Christ.^  arose  immediately,  and  the  earliest  Christians 
had   to   face   the   problem  as  to  the  relationship 


28   Westminster  New  Testament 

between  Christ  and  God.  The  first  answer  seems 
to  have  been  given  on  what  are  now  called 
Adoptionist  lines.  Christ  was  "^a  man/'  as  Peter 
puts  it^  "proved  by  his  miracles  to  have  come 
from  God/'  and  exalted  to  the  rank  of  Divinity  (see 
notes  on  ii.  22  and  36).  A  similar  explanation  seems 
to  be  implied  by  Paul's  address  at  Antioch  (chap, 
xiii.),  where  the  words  "  Thou  art  my  Son,  this 
day  have  I  begotten  thee/'  are  applied  to  Christ 
only  after  His  resurrection  from  the  dead. 

2.  Another  question  also  forced  itself  upon  the 
minds  of  the  disciples,  How  are  we  to  explain 
the  Crucifixion  ?  Here  again  the  answers  given  at 
first  were  crude  in  comparison  with  later  inter- 
pretations of  the  death  of  Christ.  Two  suggestions 
were  made :  («)  The  death  of  Christ  was  part  of 
God's  purpose  (see  note  on  ii.  23) ;  (6)  the  death 
of  Christ  was  the  fulfilment  of  prophecy  (see  note 
on  iii.  1 8).  There  is  only  one  passage  in  Acts  in 
which  any  atoning  value  is  attached  to  the  death 
of  Christ,  i.e.,  in  the  great  declaration  of  Paul  in  his 
address  to  the  Ephesian  elders  (xx.  28). 

3.  Another  point  which  stamps  the  theology  of 
Acts  as  primitive  is  the  emphasis  which  is  laid  on 
the  speedy  reappearance  of  Christ  upon  the  earth. 
This  is  specially  characteristic  of  the  speeches  in 
the  earlier  part  of  the  book,  in  which  the  Parousia 
or  Return  of  Christ  is  undoubtedly  the  dominant 
note,  and  completely  dwarfs  all  other  conceptions, 
as  it  does  also  in  the  earlier  Epistles  of  St.  Paul. 
In  the  latter  part  of  the  book,  however,  this  idea  is 
much  less  prominent,  and  ceases  to  occupy  the 
predominant  position  assigned  to  it  in  the  early 
speeches. 

We  must  regard  the  theology  of  Acts,  therefore, 


The  Acts  29 

not  as  a  final  statement  of  Christian  Doctrine,  but 
rather  as  a  first  and  somewhat  premature  attempt 
to  find  an  answer  to  the  most  pressing  problems 
which  confronted  the  early  Church. 

The  Doctrine  of  the  Holy  Spirit  undoubtedly 
occupies  the  most  prominent  position  in  the 
theology  of  Acts.  The  Church  is  depicted  as 
owing  its  very  existence  to  the  Baptism  of  the 
Spirit  at  Pentecost.  The  power  which  came  upon 
the  little  group  of  Christians  and  enabled  them  to 
capture  the  people  of  Jerusalem,  the  various  gifts 
with  which  their  leaders  were  endowed  for  the 
work  of  the  ministry,  the  new  enthusiasm  for  the 
common  life,  are  all  traced  directly  to  the  influence 
of  the  Holy  Spirit.  Pentecost^  however,  was  not 
an  isolated  event.  At  all  the  great  crises  and 
turning-points  in  the  history  of  the  Church  there 
is  a  fresh  outpouring  of  the  Spirit.  There  is  a 
Pentecost,  for  instance,  in  Samaria,  which  sets  the 
seal  of  Divine  approval  on  the  work  of  Philip  (viii. 
15-18).  Cornelius  and  the  first  Gentile  converts 
receive  a  similar  baptism  of  the  Spirit,  and  it  is 
expressly  stated  that  the  gift  which  they  received 
resembled  in  all  respects  that  which  was  bestowed 
upon  the  early  Church  (xi.  15-17).  The  separation 
of  Paul  and  Barnabas  for  missionary  work  was  also 
due  to  the  initiative  of  the  Holy  Spirit  (xiii.  2). 
The  events  which  led  to  the  European  journey  are 
represented  as  specially  directed  by  the  operation 
of  the  Spirit  (xvi.  6,  7).  The  fact  that  certain 
disciples  at  Ephesus  had  not  received  the  Baptism 
of  the  Spirit  is  regarded  by  Paul  as  a  serious  defect, 
which  he  proceeds  at  once  to  attempt  to  remedy 
(xix.  1-6). 

In  spite   of  the  fact,  however,  that   Luke  lays 


30  Westminster  New  Testament 

such  stress  upon  the  Doctrine  of  the  Holy  Spirit, 
it  cannot  be  said  that  he  is  successful  in  drawing  a 
clear  distinction  between  "the  Spirit"  and  "the 
living  Christ."  In  one  passage  the  two  great  con- 
ceptions seem  to  be  used  interchangeably:  "And 
they  went  through  the  region  of  Phrygia  and 
Galatia,,  having  been  forbidden  by  the  Holy  Ghost  to 
speak  the  word  in  Asia ;  and  when  they  were 
come  over  against  Mysia,  they  assayed  to  go  into 
Bithynia  ;  and  the  Spirit  of  Jesus  suffered  them  7iot  " 
(xvi.  6,  7). 


VIII.   THE  CHRONOLOGY  OF  ACTS. 

The  chronology  of  Acts  raises  several  serious  and 
intricate  problems,  and  it  cannot  be  said  that  any 
general  agreement  exists  among  scholars  with 
regard  to  many  of  the  most  important  dates. 
The  following  table  (which  is  taken  from  Hastings' 
Dictionary^  gives  four  different  schemes,  a  com- 
parison of  w^hich  will  indicate  the  main  points  of 
divergence : — 

H.i        T.2        R.3        L.-* 

Crucifixion     .         .         .         .     29  or 

St.  Paul's  conversion 

St.  Paul's  first  visit  to  Jerusalem 

St.  Paul's  second  visit  to  Jerusalem 

First  missionary  journey 

Second  missionary  journey 

Arrival  at  Corinth  . 

Third  missionary  journey 

Departure  from  Ephesus 

Final  visit  to  Jerusalem 

Arrival  at  Rome    . 

Close  of  Acts 

^  Harnack.         ^  Turner,  au 
in  Hastings'  Dictionary.         ^ 


30 

29 

30       30 

30 

35-36 

33      34 

33 

38 

35-36      37 

44 

46 

46      45 

45 

47 

47      48 

47 

49 

50      51 

48 

50 

51      52 

50 

52 

53      54 

53 

55 

56      57 

54 

56 

57      58 

57 

59 

60      61 

59 

61 

62      63 

he  article  on 

Chronology 

Ram 

say. 

^  Lightfoot. 

The  Acts  31 

The  most  important  point  of  divergence^  it  will 
be  noted,  is  concerned  with  the  length  of  the 
interval  between  the  Crucifixion  and  the  Conver- 
sion of  St.  Paul.  When  we  ask  the  question, 
How  long  a  period  is  covered  by  the  first  eight 
chapters  of  Acts  ?  we  get  the  most  varied  answers. 
Harnack  says  that  all  the  events  recorded  in  the 
opening  chapters  happened  in  a  few  months ; 
Turner,  on  the  other  hand,  holds  that  they  occu- 
pied a  period  of  five  or  six  years.  The  other  two 
theories  stand  half-way  between  these  two  extremes. 
The  reason  for  the  difference  between  the  two 
extreme  theories  is  as  follows :  The  decisive  date 
in  Acts — the  date  upon  which  the  chronology  of 
the  Apostolic  age  depends — is  the  date  of  the  year 
in  which  Felix  was  recalled  and  Festus  appointed 
as  his  successor.  If  we  can  determine  this  date, 
everything  else  can  be  fixed  within  very  narrow 
limits.  Unfortunately,  however,  the  available  data 
lead  us  to  two  different  results,  w^hich  vary  by  five 
years.  One  result  places  the  recall  of  Felix  in 
60,  the  other  in  55.  If  we  adopt  the  former  alter- 
native, we  are  led  to  the  conclusion  of  Harnack ;  if 
the  latter,  to  that  of  the  other  chronologists. 

It  is  impossible  to  enter  into  the  minutiae  of  what 
is  one  of  the  most  complicated  problems  connected 
with  the  histoiy  of  the  Apostolic  age.  The  present 
writer  may  perhaps  be  allowed  to  say  that  after  a 
very  careful  study  of  the  evidence,  he  feels  that 
the  balance  of  probability  slightly  preponderates  in 
favour  of  the  view  adopted  by  Harnack. 


Acts  i.  i-ii. 
THE  RESURRECTION  AND  ASCENSION. 

The  former   treatise  have  I  made,  O  Theophilus,  of  all 

2  that  Jesus  began  both  to  do  and  teach,  until  the  day  in 
which  he  was  taken  up,  after  that  he  through  the  Holy 
Ghost  had  given  commandments  unto  the  apostles  whom 

3  he  had  chosen  :  to  whom  also  he  shewed  himself  alive 
after  his  passion  by  many  infallible  proofs,  being  seen  of 
them  forty  days,  and  speaking  of  the  things  pertaining  to 

4  the  kingdom  of  God  :  and,  being  assembled  together  with 
them,  commanded  that  they  should  not  depart  from 
Jerusalem,  but  wait  for  the  promise  of  the  Father,  which, 

5  saith  he,  ye  have  heard  of  me.  For  John  truly  baptized 
with  water ;   but  ye  shall  be  baptized  with  the  Holy  Ghost 

6  not  many  days  hence.  When  they  therefore  were  come 
together,  they  asked  of  him,  saying,  Lord,  wilt  thou  at  this 

7  time  restore  again  the  kingdom  to  Israel  ?  And  he  said 
unto  them,  It  is  not  for  you  to  know  the  times  or  the 
seasons,  which  the  Father  hath  put  in  his  own  power. 

8  But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is 
come  upon  you  :  and  ye  shall  be  witnesses  unto  me  both 
in  Jerusalem,  and  in  all  Judaea,  and  in  Samaria,  and  unto 

9  the  uttermost  part  of  the  earth.  And  when  he  had  spoken 
these  things,  while  they  beheld,  he  was  taken  up ;  and  a 

10  cloud  received  him  out  of  their  sight.  And,  while  they 
looked  stedfastly  toward  heaven   as  he  went  up,  behold, 

1 1  two  men  stood  by  them  in  white  apparel  ;  which  also 
said.  Ye  men  of  Galilee,  why  stand   ye   gazing  up   into 


Acts  i.  i-ii 


33 


heaven  ?  this  same  Jesus,  which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him 
go  into  heaven. 

The  first  chapter  of  Acts  opens  with  a  few  brief 
words  of  introduction^  which  link  it  on  to  the  Third 
Gospel,  and  then,  without  even  finishing  his 
sentence,  Luke  plunges  at  once  into  his  subject. 
He  does  not  start,  it  should  be  noticed,  exactly  at 
the  point  where  the  Gospel  finishes,  for  the  Gospel 
carries  us  right  on  to  the  Ascension,  but  tells  over 
again  part  of  the  story  of  the  intercourse  between 
the  Risen  Christ  and  His  disciples,  re-emphasising 
the  essential  points  and  adding  some  fresh  in- 
cidents. The  reason  for  the  repetition  is  obvious. 
The  Resurrection  is  both  the  end  and  the  beginning. 
It  is  the  end  of  the  history  of  Christ's  life  on  earth, 
it  is  the  beginning  of  the  history  of  the  Church. 
The  fact  of  the  Resurrection  is  the  great  founda- 
tion upon  which  the  whole  fabric  of  the  Church 
was  built.  If  this  chapter  were  missing  and  all 
subsequent  allusions  to  the  Resurrection  erased 
from  the  book,  the  narrative  of  Acts  would  be 
inexplicable. 

This  paragraph  contains  (1)  the  words  of  in- 
troduction dedicating  the  book  to  Theophilus 
(vers.  1,  2);  (2)  a  general  statement  about  the 
Resurrection  of  Christ  (ver.  3) ;  (3)  an  account  of 
a  special  meeting  between  Christ  and  the  Apostles 
(vers.  4,  5) ;  (4)  the  conversation  before  the  Ascen- 
sion (vers.  6-8) ;  (5)  the  account  of  the  Ascension 
(vers.  9-11). 

1.  The  former  treatise  is  the  Gospel  of  Luke. 
Acts  is  a  companion  volume  to  the  Gospel.  The 
Gospel  tells  the  story  of  the  life  and  work  of  the 


34   Westminster  New  Testament 

Incarnate  Christ  on  earth,  Acts  the  story  of  the 
work  of  the  Risen  Christ  in  and  through  the 
Church. 

Theophilus.  Nothing  is  known  about  Theo- 
philus  except  that  the  Third  Gospel  is  also  dedicated 
to  him  (Luke  i.  3).  The  fact  that  Luke  calls  him 
"most  excellent  Theophilus/'  and  that  the  same 
term  is  applied  to  Felix  (xxiii.  26,  xxiv.  3)  and  Festus 
(xxvi.  25)  in  token  of  their  official  position,  has  led 
many  scholars  to  suppose  that  Theophilus  was  a 
man  of  high  official  rank — probably  the  governor 
of  a  Roman  province.  This  suggestion,  however, 
though  it  is  a  possible  hypothesis,  cannot  be  sub- 
stantiated, because  we  know  that  the  term  in 
question  was  used  by  Josephus  merely  as  a  mark 
of  friendship,  without  any  official  reference,  signify- 
ing simply  "  my  dear  friend." 

2.  began  to  do  and  teach.  This  expression 
is  the  Greek  way  of  saying  "  all  that  Jesus  did  and 
taught  from  the  beginning  of  His  ministry  until  the 
day,"  etc.  No  stress  can  be  laid  on  the  word 
"began,"  and  we  have  no  warrant  for  supposing 
that  Luke  intended  us  to  understand  from  this 
phrase  that  the  Gospel  narrative  only  represents 
the  commencement  of  the  ministry  of  Christ. 

taken  up.  An  allusion  to  the  Ascension  as 
described  in  Luke  xxiv.  51,  though  there  is  some 
doubt  as  to  whether  the  words  "was  carried  up 
into  heaven"  were  found  in  the  original  text  of 
that  verse. 

given  commandments.  The  Commandments 
which  Christ  gave  to  the  Apostles  after  the  Resur- 
rection, according  to  Luke's  Gospel,  were  twofold  ; 
(1)  "  That  repentance  and  remission  of  sin  should  be 
preached  unto  all  nations  ; "  (2)  "  Tarry  in  the  city 


Acts  i.  i-i  I 


35 


until  ye  be  clothed  with  power"  (Luke  xxiv. 
47-49). 

through  the  Holy  Ghost.  Jesus  during  His 
earthly  life  was  inspired  by  the  Holy  Spirit.  The 
Spirit  descended  upon  Him  at  the  Baptism 
(Matt.  iii.  l6),  drove  Him  into  the  wilderness 
(Matt.  iv.  1),  and  anointed  Him  for  His  ministry 
(Luke  iv.  18).  We  have  here  another  link  between 
the  Gospel  and  the  Acts.  The  same  Spirit  which 
inspired  Jesus  throughout  His  career  inspired  His 
followers  also  after  the  Ascension.  See  n.  on 
X.  38. 

3.  We  should  naturally  expect  that  at  this  point 
Luke  would  give  us  an  account  of  his  object  in 
writing  Acts.  He  evidently  started  with  this 
intention.  The  reference  to  "  the  former  treatise  " 
implies  a  contrast  which  is  never  worked  out.  In 
his  haste  to  get  to  his  subject^  Luke  leaves  the 
sentence  which  he  meant  to  write  unfinished^  and 
plunges  at  once  into  his  theme. 

infallible  proofs.  There  is  no  word  for 
"  infallible "  in  the  Greek,  but  the  word  trans- 
lated "proof"  is  a  stronger  term  than  its  English 
equivalent.  It  means  a  proof  that  comes  out  of 
direct  personal  experience,  and  is  not  derived  merely 
from  the  testimony  of  other  people.  The  refer- 
ence, of  course,  is  to  the  appearances  of  Christ 
after  the  Resurrection  to  the  Apostles  and 
others. 

being  seen  of  them  forty  days.  The  correct 
rendering  of  these  words  is  "  appearing  unto  them 
at  intervals  during  forty  days."  This  is  the  only 
reference  to  the  interval  of  forty  days  between  the 
Resurrection  and  the  Ascension.  The  last  chapter 
in  Luke's  Gospel  seems  to  imply  that  the  Ascen- 


36  Westminster  New  Testament 

sion  took  place  almost  immediately  after  the 
Resurrection.  After  the  Crucifixion,  "  that  veiy 
day"  (Luke  xxiv.  13),  Jesus  walked  with  the  two 
disciples  to  Emmaus.  After  supper  "they  rose 
up  that  very  hour  and  returned  to  Jerusalem " 
(ver.  33).  They  reported  the  appearance  of  Jesus 
to  the  Eleven,  and  "as  they  spake"  Jesus  Himself 
stood  in  the  midst.  There  is  no  hint  of  any  break 
in  the  narrative  till  the  final  parting  is  reached, 
but  possibly  there  may  be  a  gap  between  ver.  43 
and  ver.  44.  Matthew  and  Mark  have  no  refer- 
ence to  an  interval,  but  imply  that  enough  time 
must  have  elapsed  for  the  disciples  to  reach 
Galilee,  where  Jesus  appeared  to  them.  The 
Fourth  Gospel  requires  an  interval  of  eight  days 
at  any  rate  (John  xx.  26),  and  perhaps  longer,  if  the 
appearance  recorded  in  the  last  chapter  is  later 
than  those  described  in  chap.  xx.  Probably  "  the 
forty  days  "  is  intended  to  be  a  round  number,  and 
need  not  be  taken  quite  literally. 

speaking  of  the  things  pertaining  to  the 
kingdom.  There  is  no  allusion  here  to  any 
recondite  or  esoteric  teaching.  We  may  be  sure 
that  the  most  important  elements  in  Christ's 
instruction  have  been  recorded.  It  is  a  certain 
proof  of  weakness  when  any  theoiy  of  the  Church 
or  doctrine  of  the  Sacraments  bases  itself  upon  the 
hypothesis  that  it  was  taught  by  Christ  to  the 
Apostles  after  the  Resurrection. 

4.  being  assembled  together  with  them. 
The  meeting  between  Christ  and  the  disciples 
described  in  this  verse  seems  to  be  identical  with 
the  one  recorded  in  the  last  chapter  of  Luke's 
Gospel,  at  which  almost  the  same  words  were 
spoken  by  Christ   (Luke  xxiv.   49).     For   the   ex- 


Acts  i.  i-ii 


37 


planation  of  the  words,  the  promise  of  the 
Father  which  ye  heard  of  me,  we  must  refer 
to  such  words  as  '^  I  will  pray  the  Father  and  He 
shall  give  you  another  Comforter,"  and  other 
similar  expressions  in  the  Gospel  of  St.  John  (xiv. 
16,  26,  XV.  26).  It  is  strange  that  there  is  no 
reference  to  this  promise  in  the  other  three 
Gospels. 

5.  The  contrast  between  the  Baptism  of  John 
and  the  Baptism  of  the  Holy  Ghost  is  emphasised 
on  several  occasions  in  Acts  (cf.  xi.  I6,  xix.  2-4), 
as  it  is  also  in  the  Fourth  Gospel  (cf.  John  i.  6-8, 
iii.  25-30).  It  is  highly  probable  that  there  was 
a  movement  in  Asia  Minor  which  exalted  John 
the  Baptist  at  the  expense  of  Christ,  and  these 
passages  are  intended  to  be  a  corrective. 

6.  When  therefore  they  were  come  to- 
gether. These  words  introduce  the  account  of  the 
last  scene  in  Christ's  life  on  earth.  This  final 
meeting  just  before  the  Ascension  took  place  on 
the  Mount  of  Olives  (see  ver.  12). 

dost  thou  at  this  time  restore  the  king- 
dom ?  This  question  shows  that  up  to  the  very 
last  the  Apostles  completely  misunderstood  the 
essential  point  in  Christ's  teaching  with  regard  to 
the  Kingdom  of  Heaven.  They  still  looked  for 
the  establishment  of  an  earthly  empire. 

8.  ye  shall  receive  power.  Jesus  refuses  to 
satisfy  the  curiosity  of  the  Apostles  with  regard  to 
the  future.  "  It  is  not  for  you  to  know  the  times 
or  the  seasons."  There  is  something  more  im- 
portant than  knowledge — viz.,  power.  Christianity 
is  essentially  dynamic.  It  confers  power.  In  view 
of  the  gigantic  task  which  awaited  the  early 
Church,  of  preaching  the  gospel  in  the  face  of  the 


38   Westminster  New  Testament 

"clenched  antagonisms"  of  prejudice  and  super- 
stition, the  one  thing  that  was  essential  was  an 
endowment  of  spiritual  power. 

ye  shall  be  my  witnesses.  The  word  "wit- 
ness "  is  employed  very  frequently  in  Acts  to 
describe  the  character  of  the  work  of  the  first 
preachers  of  the  gospel  (Acts  i.  22,  ii.  32,  iii.  15, 
V.  32,  X.  39-41,  xiii.  31,  xxii.  15,  xxvi.  l6).  They 
did  not  deal  with  abstractions.  They  gave  personal 
testimony  to  the  facts  of  their  own  experience  : 
"  That  which  we  have  seen  with  our  eyes,  that 
which  we  beheld  and  our  hands  handled  .  .  .  declare 
we  unto  you"  (1  John  i.  1). 

in  Jerusalem  .  .  .  unto  the  uttermost  part 
of  the  earth.  In  these  words  Jesus  states  the 
programme  of  Christianity.  Its  mission  is  universal 
(compare  Matt,  xxviii.  19;  Mark  xvi.  15;  Luke 
xxiv.  47).  The  narrative  in  Acts  describes  the 
fulfilment  of  the  programme.  Chapters  i.- vii.  give 
an  account  of  the  work  in  Jerusalem;  viii.  and  ix., 
the  mission  to  Samaria ;  x.-xxviii.,  the  wider 
missionary  enterprise  which  culminates  in  the 
arrival  of  Paul  at  Rome. 

9.  This  is  the  only  account  of  the  Ascension 
which  we  possess,  though  there  are  brief  references 
to  it  in  Mark  xvi.  19  and  Luke  xxiv.  51,  and 
allusions  in  Eph.  iv.  8-10;  1  Tim.  iii.  l6;  Heb. 
iv.  14  ;  1  Pet.  iii.  22. 

10.  two  men  ...  in  white  apparel.    Luke 

evidently  means  "angels."  A  similar  phrase  occurs 
in  the  Gospel  (Luke  xxiv.  4  ;  compare  John  xx.  12), 
and  also  in  Acts  x.  30  (compare  x.  3). 

11.  men  of  Galilee.  The  Apostles  were  all 
Galileans  now.  Judas  was  the  only  one  who  had 
come  from  Judaea,  and  he  was  dead. 


Acts  i.  12-26  39 

Acts  i.  12-26. 
THE  FIRST  CHURCH  MEETING. 

12  Then  returned  they  unto  Jerusalem  from  the  mount  called 
Olivet,  which  is  from  Jerusalem  a  sabbath  day's  journey. 

13  And  when  they  were  come  in,  they  went  up  into  an  upper 
room,  where  abode  both  Peter,  and  James,  and  John,  and 
Andrew,  Philip,  and  Thomas,  Bartholomew,  and  Matthew, 
James  the  son  of  Alphseus,  and  Simon  Zelotes,  and  Judas 

14  the  brother  of  James.  These  all  continued  with  one  accord 
in  prayer  and  supplication,  with  the  women,  and  Mary  the 

15  mother  of  Jesus,  and  with  his  brethren.  And  in  those 
days  Peter  stood  up  in  the  midst  of  the  disciples,  and  said, 
(the  number  of  names  together  were   about   an  hundred 

16  and  twenty,)  Men  and  brethren,  this  scripture  must  needs 
have  been  fulfilled,  which  the  Holy  Ghost  by  the  mouth 
of  David  spake  before  concerning  Judas,  which  was  guide 

17  to  them   that   took  Jesus.     For   he   was    numbered  with 

18  us,  and  had  obtained  part  of  this  ministry.  Now  this 
man  purchased  a  field  with  the  reward  of  iniquity ;  and 
falling  headlong,  he  burst  asunder  in  the  midst,  and  all 

19  his  bowels  gushed  out.  And  it  was  known  unto  all  the 
dwellers  at  Jerusalem  ;  insomuch  as  that  field  is  called  in 
their  proper  tongue,  Aceldama,  that  is  to  say,  The  field  of 

20  blood.  For  it  is  written  in  the  book  of  Psalms,  Let  his 
habitation  be  desolate,  and  let  no  man  dwell  therein :  and, 

21  His  bishoprick  let  another  take.  Wherefore  of  these  men 
which  have  companied  with  us  all  the  time  that  the  Lord 

22  Jesus  went  in  and  out  among  us,  beginning  from  the 
baptism  of  John,  unto  that  same  day  that  he  was  taken  up 
from  us,  must  one  be  ordained  to  be  a  witness  with  us  of 

23  his  resurrection.     And  they  appointed  two,  Joseph  called 

24  Barsabas,  who  was  surnamed  Justus,  and  Matthias.  And 
they  prayed,  and  said.  Thou,  Lord,  which  knowest  the 
hearts  of  all  men,  shew  whether  of  these  two  thou  hast 


40   Westminster  New  Testament 

25  chosen,  that  he  may  take  part  of  this  ministry  and 
apostleship,  from  which  Judas  by  transgression  fell,  that 

26  he  might  go  to  his  own  place.  And  they  gave  forth  their 
lots  ;  and  the  lot  fell  upon  Matthias ;  and  he  was  numbered 
with  the  eleven  apostles. 

These  verses  describe  the  week  of  waiting 
which  intervened  between  the  Ascension  and 
Pentecost.  They  contain  an  account  of  (1)  the 
disciples  who  formed  the  earliest  Christian  brother- 
hood and  their  meetings  in  the  upper  chamber 
(vers.  12-14) ;  (2)  the  address  of  Peter  urging 
the  necessity  for  electing  a  successor  to  Judas  (vers. 
15-22);  (3)  the  election  of  Matthias  (vers.  23-26). 

12.  from  the  mount  called  Olivet.  The 
Mount  of  Olives  is  the  name  given  to  a  ridge  of 
hills  on  the  east  of  Jerusalem.  It  is  separated 
from  the  city  by  the  valley  of  the  Kidron.  The 
highest  peaks  are  about  2600  feet  above  the  sea- 
level,  and  so  about  200  feet  higher  than  the  hill  on 
which  the  Temple  was  built.  They  thus  afford 
a  magnificent  view  both  of  Jerusalem  and  the 
surrounding  country.  The  Mount  of  Olives  was 
full  of  sacred  associations  to  the  disciples.  It  was 
from  this  mountain  that  Jesus  made  His  triumphal 
entry  into  Jerusalem  (Matt.  xxi.  1).  It  was  here 
that  He  gave  His  great  discourse  about  the  de- 
struction of  the  Temple  (Matt.  xxiv.  3).  He 
seems  to  have  taken  up  His  abode  upon  the 
mountain  during  the  week  before  the  Passion 
(Luke  xxi.  37).  And  most  pathetic  of  all  was  the 
memory  of  the  scene  in  the  garden  of  Gethsemane, 
which  is  situated  on  the  western  slopes  of  Olivet 
(Matt.  xxvi.  30). 

There  is  no  real  discrepancy  between  Acts  and 
the  statement  in  Luke  xxiv.  50^  "  He  led  them  out 


Acts  i.  12-26  41 

until  they  were  over  against  Bethany/'  since 
Bethany  is  situated  at  the  foot  of  the  southern 
slopes  of  the  mountain. 

a  sabbath  day's  journey  was  two  thousand 

paces  or  cubits — about  three-quarters  of  an  English 
mile.  It  was  supposed  to  represent  the  distance 
between  the  tabernacle  and  the  farthest  point  of  the 
camp  in  the  wilderness. 

13.  an  upper  room.  It  is  quite  possible  that 
this  may  have  been  the  room  in  which  Jesus  cele- 
brated the  Last  Supper  with  the  disciples  (Mark 
xiv.  15),  and  in  which  He  appeared  to  them  after 
His  Resurrection  (John  xx.  19).     The  Eleven  seem 

•  to  have  made  this  room  their  temporary  home. 

Peter  and  James.  There  are  three  other  lists 
of  Apostles  given  in  (1)  Matt.  x.  2-4;  (2)  Mark 
iii.  16-19;  (3)  Luke  vi.  14-16.  The  order  varies 
in  each  list,  except  that  the  first,  fifth,  and  ninth 
names  are  always  the  same.  The  disciples  were 
apparently  divided  into  three  groups  of  four — the 
leaders  of  the  groups  being  respectively  Peter, 
Philip,  and  James  the  son  of  Alphaeus. 

14.  in  prayer.  The  words  "  and  in  supplication  " 
are  omitted  in  the  R.V.  They  were  added  to 
emphasise  the  fact  that  the  early  Church  was  cradled 
in  the  atmosphere  of  prayer. 

with  one  accord.  Luke  lays  the  greatest 
stress  on  the  spirit  of  unity  that  prevailed  in  early 
times.     The  phrase  occurs  ten  times  in  Acts. 

with  the  women.  Among  these  were  un- 
doubtedly Maiy  Magdalene,  Mary  the  mother  of 
James,  Joanna,  and  Salome  (Mark  xvi.  1  ;  Luke 
xxiv.  10). 

and  with  his  brethren.  Their  names  are  given 
in  Matt,   xiii.    55  as,  James,  Joseph,  Simon,  and 


42   Westminster  New  Testament 

Judas.  In  the  Gospels  they  are  represented  as 
opposing  Jesus  (Mark  iii.  21  ;  John  vii.  5).  The 
explanation  of  the  change  in  their  attitude  is  to  be 
found  in  the  statement  of  Paul  in  1  Cor.  xv.  1 ,  that 
Jesus  had  appeared  after  His  Resurrection  to 
James. 

15.  in  the  midst  of  the  disciples.  The  true 
reading  of  the  original  is  ^Mn  the  midst  of  the 
brethren."  "  The  brethren  "  was  the  earliest  name 
by  which  Christians  were  called. 

an  hundred  and  twenty.  Luke  is  careful  in 
the  early  part  of  Acts  to  give  statistics  with  regard 
to  the  number  of  believers.  The  figure  given  here 
of  course  only  refers  to  the  Christians  in  Jerusalem. 
There  were  many  others  scattered  about  Palestine. 
We  know  that  Jesus  appeared  to  five  hundred 
brethren  at  once  (1  Cor.  xv.  6). 

16.  Peter's  address  to  the  Church  deals  with 
two  points  :  (1)  the  fate  of  Judas,  (2)  the  necessity 
for  appointing  a  successor.  The  treachery  of  Judas 
raised  a  problem  in  the  minds  of  the  brethren — 
How  was  it  that  Jesus  admitted  Judas  into  the 
company  of  disciples  }  Did  it  not  reveal  lack  of 
insight  on  His  part  ?  How  could  this  mistake  be 
reconciled  with  His  Messianic  claims  ?  Peter  solves 
the  problem  by  showing  that  the  betrayal  happened 
in  fulfilment  of  prophecy.  "It  was  needful  that 
the  scripture  should  be  fulfilled."  The  same  line  of 
argument  is  adopted  by  John  in  the  Fourth  Gospel, 
when  he  puts  into  the  mouth  of  Christ  the  words, 
"  Not  one  of  them  perished  but  the  son  of  per- 
dition, that  the  scripture  might  be  fulfilled  "  (John 
xvii.  12). 

which  the  Holy  Ghost  spake  .  .  .  concern- 
ing Judas.     In   making   this    statement,    Peter 


Acts  i.  12-26 


43 


adopts  the  view  of  prophecy  that  was  current  in 
his  day.  Just  as  the  philosophers  of  Alexandria 
found  predictions  of  their  theories  in  the  poems  of 
Horner^  so  the  Jews  were  accustomed  to  look  for 
forecasts  of  recent  events  in  the  pages  of  the  Old 
Testament.  The  Psalms  which  Peter  cites  could 
not  have  been  written  with  the  specific  purpose  of 
foretelling  the  action  of  Judas.  They  speak  of 
treachery  —  but  the  treachery  took  place  at  the 
time  of  writing.  Their  language  happens  to  suit 
the  case  of  Judas,  and  so  Peter  uses  it  and  calls 
it  prophecy.  We  should  call  it  an  illustrative 
quotation. 

18.  There  are  two  serious  discrepancies  between 
the  accounts  of  the  fate  of  Judas  in  Acts  and 
Matthew  (chap,  xxvii.  5-8).  (1)  In  Matthew  Judas 
flings  back  the  silver  and  it  is  the  High  Priests  who 
buy  the  field.  (2)  The  manner  of  death  is  quite 
different.  In  Matthew  Judas  commits  suicide  by 
hanging  himself.  Much  ingenuity  has  been  ex- 
pended on  attempts  to  reconcile  the  narratives, 
but  with  little  success.  Many  scholars  think  that 
vers.  1 8,  19  are  not  part  of  Peter's  speech,  but  a  note 
of  explanation  inserted  by  the  historian. 

20.  in  the  book  of  Psalms.  The  two  quota- 
tions in  this  verse  are  taken  from  Ps.  cix.  8  and 
Ps.  Ixix.  25. 

bishoprick  is  misleading.  "  Office"  is  a  better 
translation  of  the  word  in  the  original. 

22.  a  witness  of  his  resurrection.  The 
first  qualification  for  the  office  of  Apostle  is  ability 
to  give  personal  testimony  with  regard  to  the 
Resurrection.     Cf.  1  Cor.  ix.  2. 

23.  they  appointed  two.  The  selection  was 
made  by  the  community,  not    by    the    Apostles. 


44  Westminster  New  Testament 

Democratic  methods  prevailed  from  the  very  start. 
Nothing  definite  is  known  about  either  of  the  men 
chosen.  Tradition  says  they  belonged  to  the 
seventy. 

26.  they  cast  forth  their  lots.  The  motive 
which  induced  them  to  resort  to  the  lot  was 
undoubtedly  good.  They  wished  to  leave  the  final 
choice  in  the  hands  of  God,  and  the  casting  of  lots 
was  sanctioned  by  Old  Testament  usage  (Lev. 
xvi.  8  ;  Num.  xxxiv.  13).  It  was  a  mistake,  however, 
to  suppose  that  God  could  reveal  His  will  more 
clearly  through  material  methods,  such  as  the  cast- 
ing of  lots,  than  through  the  hearts  and  consciences 
of  men,  and  the  experiment  does  not  seem  to  have 
been  repeated  in  the  history  of  the  early  Church. 


Acts  ii.  1-13. 
THE  BAPTISM  OF  THE  SPIRIT. 

And  when  the  day  of  Pentecost  was  fully  come,  they  were 

2  all  with  one  accord  in    one  place.      And  suddenly  there 
came  a  sound  from  heaven  as  of  a  rushing  mighty  wind, 

3  and  it  filled  all  the  house  where  they  were  sitting.     And 
there  appeared  unto  them  cloven  tongues  like  as  of  fire, 

4  and  it  sat  upon  each  of  them.     And  they  were  all  filled  with 
the  Holy  Ghost,  and  began  to  speak  with  other  tongues,  as 

5  the  Spirit  gave  them  utterance.     And  there  were  dwelling 
at  Jerusalem  Jews,  devout  men,  out  of  every  nation  under 

6  heaven.     Now  when  this  was  noised  abroad,  the  multitude 
came  together,  and  were  confounded,  because  that  every 

7  man  heard  them  speak  in  his  own  language.     And  they 
were  all  amazed   and  marvelled,  saying   one  to  another, 

8  Behold,  are  not  all  these  which  speak  Galileans  ?     And  how 
hear  we  every  man  in  our  own  tongue,  wherein  we  were 


Acts  ii.  1-13  45 

9  born  ?     Parthians,   and    Medes,   and   Elamites,   and   the 
dwellers  in  Mesopotamia,  and  in  Judaea,  and  Cappadocia, 

10  in  Pontus,  and  Asia,  Phrygia,  and  Pamphylia,  in  Egypt, 
and  in  the  parts  of  Libya  about  Cyrene,  and   strangers 

11  of  Rome,   Jews    and   proselytes,    Cretes  and   Arabians, 
we   do    hear   them   speak  in   our  tongues  the  wonderful 

12  works  of  God.     And  they  were  all  amazed,  and  were  in 

13  doubt,  saying  one  to  another.  What  meaneth  this  ?     Others 
mocking  said,  These  men  are  full  of  new  wine. 

"  The  promise  of  the  Father "  was  realised  a 
week  after  the  Ascension  at  Pentecost.  What 
was  the  real  significance  of  Pentecost  ?  The  nar- 
rative before  us  seems  to  imply  that  it  consisted 
mainly  in  the  bestowal  of  a  miraculous  gift  of 
speaking  in  foreign  languages  (cf  vers.  1 ,  8). 
Many  modern  scholars,  however,  feel  that  Luke's 
interpretation  is  open  to  serious  criticism,  on  the 
following  grounds : — (l)  There  is  no  reference  at 
all  in  the  speech  of  Peter  to  such  a  miracle.  (2) 
The  power  of  speaking  foreign  languages  would 
not  have  been  Hkely  to  provoke  the  charge  of 
drunkenness  (ver.  13).  (3)  There  was  no  necessity 
for  such  a  miraculous  endowment.  The  Greek 
language  was  known  and  spoken  almost  universally 
at  the  time,  and  was  therefore  quite  sufficient  for 
missionary  work.  (4)  We  know  from  Acts  xiv. 
8-14  that  Paul  was  unable  to  converse  in  the 
language  of  Lycaonia,  and  we  are  told  by  Papias 
that  Peter  had  an  interpreter.  (5)  In  1  Corinthians 
the  gift  of  "speaking  with  tongues"  certainly 
does  not  refer  to  foreign  languages,  but  rather  to 
ecstatic  utterances,  especially  in  prayer  to  God, 
made  under  the  influence  of  spiritual  excitement 
(1  Cor.  xii.  10,  xiv.  2-28).  (6)  The  other  refer- 
ences in   Acts   to   the  gift   of  tongues   afford  no 


46   Westminster  New  Testament 

hint    that    the    power     of    speaking    in    foreign 
languages  is  meant  (Acts  x.  4)6,  xi.  15,  xix.  6). 

These  arguments  seem  absolutely  unanswerable, 
but  whether  this  is  so  or  not,  it  is  quite  clear  that 
the  gift  of  tongues  does  not  represent  the  essential 
element  of  Pentecost.  The  real  significance  of 
Pentecost  lies  in  the  fact  that  on  that  day  the 
Christians  in  Jerusalem  were  clothed  with  new 
spiritual  power  and  endowed  with  Divine  strength 
for  the  task  of  evangelising  the  world.  The 
nearest  modern  analogy  to  Pentecost  is  to  be 
found  in  the  memorable  watch-night  service  which 
inaugurated  the  Evangelical  Revival  in  1739. 
John  Wesley  thus  describes  it  in  his  Journal : 
^' About  three  in  the  morning,  as  we  were  con- 
tinuing instant  in  prayer,  the  power  of  God  came 
mightily  upon  us,  in  so  much  that  many  cried  out 
for  exceeding  joy,  and  many  fell  on  the  ground. 
As  soon  as  we  were  recovered  a  little  from  that 
awe  and  amazement  at  the  presence  of  His  Majesty, 
we  broke  out  with  one  voice,  '  We  praise  Thee,  O 
God ;  we  acknowledge  Thee  to  be  the  Lord.'  " 
Before  this  meeting  the  preaching  of  Whit efi eld 
and  Wesley  had  produced  few  results ;  almost 
immediately  afterwards  the  most  startling  success 
attended  it.  An  illustration  such  as  this  helps 
us  to  understand  the  significance  of  Pentecost  to 
the  early  Church. 

1.  the  day  of  Pentecost.  The  second  of  the 
three  great  feasts  of  the  Jews,  coming  between 
the  Feast  of  the  Passover  and  the  Feast  of  Taber- 
nacles. It  was  called  by  the  following  names,  which 
indicate  its  date  and  character : — («)  Pentecost, 
which  means  "  fiftieth,"  because  it  was  celebrated 
on  the  fiftieth  day  after  the  Passover  ;  (6)  the  Feast 


Acts  ii.  I- 13  47 

of  Weeks  (Ex.  xxxiv.  22  ;  Deut.  xvi.  10),  because  a 
week  of  weeks,  i.e.  seven  weeks,  intervened  between 
it  and  the  Passover  ;  (c)  the  Feast  of  the  Harvest 
(Ex.  xxiii.  16),  because  it  marked  the  close  of 
the  wheat  harvest  in  Palestine ;  (d)  the  day  of 
the  first-fruits  (Lev.  xxiii.  1 7 ;  Num.  xxviii.  26), 
because  one  of  the  great  features  of  the  festival 
was  the  offering  of  two  loaves  made  from  the 
wheat  which  had  just  been  gathered  in. 

2.  as  of  a  rushing  mighty  wind.  The 
"wind"  and  "the  fire"  (ver.  3)  are  metaphors. 
Luke  does  not  speak  of  an  actual  wind  and  an 
actual  fire,  but  uses  these  words  to  illustrate  the 
action  of  the  Spirit.  Both  metaphors  are  found 
in  the  Gospels  in  the  same  connection,  the  foraier 
in  John  iii.  8,  the  latter  in  Matt.  iii.  11,  12. 

3.  cloven  tongues.  This  is  an  incorrect 
translation  of  the  Greek.  The  true  rendering  is, 
"there  appeared  unto  them  tongues  parting 
asunder,  like  as  of  fire."  It  is  difficult  to  resist 
the  conclusion  that  the  imagery  used  by  Luke  is 
derived  from  a  Jewish  legend,  which  has  been 
preserved  in  Philo.  According  to  this  legend, 
when  the  Law  was  given  at  Sinai,  an  invisible 
voice  came  from  the  mountain,  assumed  the  shape 
of  a  flame  of  fire,  and  issued  from  the  flame  trans- 
formed into  the  mother-tongues  of  the  listeners. 
The  fact  that  at  the  time  when  Luke  wrote 
Acts  the  giving  of  the  Law  was  definitely  associated 
with  the  Feast  of  Pentecost,  makes  it  improbable 
that  the  resemblance  is  accidental. 

5.  out  of  every  nation  under  heaven.  The 
Jews  who  lived  in  Palestine  formed  only  a  small 
fraction  of  the  Jewish  people.  It  is  estimated 
that  the   Jews   constituted   about    7   per  cent,  of 


48   Westminster  New  Testament 

the  population  of  the  ancient  world,  or  about 
4i  millions  in  all.  Of  these  only  about  700,000 
lived  in  Palestine.  The  remainder  were  dispersed 
all  over  the  world.  Large  numbers  of  them 
made  pilgrimages  to  Jerusalem  to  keep  the  feasts. 
It  is  stated  that  there  were  often  no  less  than 
two  millions  of  people  present  at  Jerusalem 
when  one  of  the  great  festivals  was  being 
celebrated. 

6.  when  this  was  noised  abroad.  The 
R.V.,  ^^when  this  sound  was  heard/'  is  a  better 
translation  of  the  Greek. 

9-10.  The  Parthians  were  an  important 
people  who  lived  in  the  country  south  of  the 
Caspian  Sea.  Their  kingdom  extended  from 
India  to  the  Tigris.  Tedes.  Their  country  lay 
to  the  south-west  of  the  Caspian  Sea,  between 
Parthia  and  Armenia.  Elamites.  They  dwelt 
in  the  district  known  as  Susiana,  to  the  north  of 
the  Persian  Gulf,  between  the  Tigris  and  Persia. 
Mesopotamia.  The  district  between  the  rivers 
Euphrates  and  Tigris.  Cappadocia  was  situated 
on  the  eastern  border  of  what  we  now  call  Asia 
Minor.  Pontus.  A  district  in  the  north-east  of 
Asia  Minor.  Asia.  In  the  New  Testament  the 
term  Asia  is  used  in  a  sense  quite  different  from  its 
present  meaning.  It  never  refers  to  the  continent 
of  Asia,  but  to  the  Roman  province  which  was 
situated  on  the  western  coast-line  of  Asia  Minor. 
Phrygia.  A  district  to  the  west  of  Cappadocia. 
Pamphylia.  A  country  on  the  south  coast  of 
Asia  Minor.  Libya.  The  ancient  name  for  Africa. 
Cyrene.  The  capital  of  Cyrenaica,  a  district  in  the 
north  of  Africa,  opposite  to  Greece. 

11.  Cretes  and  Arabians.  These  words  were 


Acts  ii.  14-40  49 

probably  added  as  an  afterthought.  Crete  is  a 
large  island  south-east  of  Greece. 

We  do  hear  ...  in  our  tongues.  If 
the  theory  advocated  in  the  introduction  to  this 
paragraph  be  correct^  this  exclamation  must  be 
a  gloss  added  to  the  story  by  Luke  or  his  in- 
formant. 

13.  full  of  new  wine.  Compare  1  Cor. 
xiv.  23 J  where  Paul  says  that  the  effect  pro- 
duced by  the  gift  of  tongues  on  those  outside 
the  Church  is  to  make  them  think  that  the 
Christians  are  mad. 


Acts  ii.  14-40. 
PETER'S  FIRST  GREAT  SPEECH. 

14  But  Peter,  standing  up  with  the  eleven,  Hfted  up  his  voice, 
and  said  unto  them,  Ye  men  of  Judsea,  and  all  ye  that  dwell 
at  Jerusalem,  be  this  known  unto  you,  and  hearken  to  my 

15  words  :  for  these  are  not  drunken,  as  ye  suppose,  seeing  it 

16  is  but  the  third  hour  of  the  day.    But  this  is  that  which  was 

17  spoken  by  the  prophet  Joel ;  And  it  shall  come  to  pass  in 
the  last  days,  saith  God,  I  will  pour  out  of  ??iy  Spirit  upo7i 
all  flesh  :  and  your  sons  and  your  daughters  shall  prophesy, 
and  your  young  vien  shall  see  visions,  and  your  old  ?)ien 

18  shall  dream  dreams :  and  on  my  servants  and  on  my  ha?id- 
maidens  I  will  pour  otct  in  those  days  of  my  Spirit ;  and 

19  they  shall  prophesy  :  and  I  will  shew  wonders  in  heaven 
above,  and  signs  in  the  earth  beneath  :  blood,  and  fire,  and 

20  vapour  of  smoke:  the  sun  shall  be  turned  into  darkness, 
and  the  moon  into  blood,  before  that  great  and  notable  day 

21  of  the  Lord  come :  and  it  shall  come  to  pass,  that  whoso- 
ever shall  call  on  the  name  of  the  Lord  shall  be  saved. 

4 


50   Westminster  New  Testament 

22  Ye  men  of  Israel,  hear  these  words ;  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you  by  miracles  and  wonders 
and  signs,  which  God  did  by  him  in  the  midst  of  you,  as 

23  ye  yourselves  also  know  :  him,  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  have 
taken,  and   by  wicked   hands   have  crucified   and   slain : 

24  whom  God  hath  raised  up,  having  loosed  the  pains  of 
death :  because  it  was  not  possible  that  he  should  be  holden 

25  of  it.  For  David  speaketh  concerning  him,  I  foresaw  the 
Lord  always  before  my  face  ;  for  he  is  on  my  right  hand, 

26  that  I  should  not  be  moved ;  therefore  did  my  heart 
rejoice,  and  my  tongue  was  glad ;  moreover  also  my  flesh 

27  shall  rest  in  hope  :  because  thou  wilt  not  leave  my  sotd  in 
hell,   neither  wilt  thou  suffer  thine  Holy  One  to  see  cor- 

28  ruption.  Thou  hast  made  known  to  me  the  ways  of  life ; 
thou   shall   make    7ue  full   of  joy  with    thy  countenance. 

29  Men  and  brethren,  let  me  freely  speak  unto  you  of  the 
patriarch  David,  that  he  is  both  dead  and  buried,  and  his 

30  sepulchre  is  with  us  unto  this  day.  Therefore  being  a 
prophet,  and  knowing  that  God  had  sworn  with  an  oath 
to  him,  that  of  the  fruit  of  his  loins,  according  to  the  flesh, 

31  he  would  raise  up  Christ  to  sit  on  his  throne  ;  he,  seeing 
this  before,  spake  of  the  resurrection  of  Christ,  that  his 
soul  was  not  left  in  hell,  neither  his  flesh  did  see  corrup- 

32  tion.     This  Jesus  hath  God  raised  up,  whereof  we  all  are 

33  witnesses.  Therefore  being  by  the  right  hand  of  God 
exalted,  and  having  received  of  the  Father  the  promise  of 
the  Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see 

34  and  hear.  For  David  is  not  ascended  into  the  heavens  : 
but  he  saith  himself.    The  Lord  said  unto  my  Lord,  Sit 

35  thou  on  7?iy  right  hand,  until  I  make  thy  foes   thy  foot- 

36  stool.  Therefore  let  all  the  house  of  Israel  know  assuredly, 
that  God  hath  made  that  same  Jesus,  whom  ye  have  cruci- 

37  fied,  both  Lord  and  Christ.  Now  when  they  heard  this, 
they  were  pricked  in  their  heart,  and  said  unto  Peter  and 
to  the  rest  of  the  apostles,  Men  and  brethren,  what  shall 

38  we  do?    Then   Peter  said  unto   them,   Repent,  and  be 


Acts  ii.  14-40  51 


baptized  every  one  of  you  in  the  name  of  Jesus  Christ  for 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 

39  Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many  as  the 

40  Lord  our  God  shall  call.  And  with  many  other  words  did 
he  testify  and  exhort,  saying,  Save  yourselves  from  this 
untoward  generation. 

These  verses  do  not  pretend  to  give  a  full  and 
verbatim  report  of  Peter's  speech  (see  ver.  40), 
but  merely  a  condensed  summary  of  his  line  of 
argument.  This  makes  the  speech  a  little  difficult 
to  follow.  Peter  begins  by  repudiating  the  charge 
of  drunkenness,  and  arguing  that  the  Baptism  of 
the  Spirit  is  a  fulfilment  of  Joel's  prophecy  (vers. 
14-20).  In  order  to  substantiate  this  position, 
he  finds  it  necessary  to  reply  to  a  number  of 
objections  which  would  arise  in  the  minds  of  his 
audience.  (1)  What  right  have  you  to  connect 
yourselves  and  your  Leader,  Jesus,  with  Old 
Testament  prophecy  ?  The  answer  is,  "  Jesus  was 
proved  to  have  been  sent  by  God  by  the  miracles 
which  He  performed  "  (ver.  22).  (2)  But  He  was 
put  to  death.  Does  not  that  destroy  His  claims  ? 
"  No,"  is  the  reply ;  '^  His  death  was  part  of  the 
^determinate  counsel  of  God.'  Besides,  He  has 
risen  from  the  dead  "  (vers.  23,  24).  (3)  But  how 
can  you  prove  that  He  rose  from  the  dead }  "We 
have  a  threefold  proof,"  Peter  replies :  "  («)  the 
Resurrection  was  definitely  predicted  in  the  Psalms 
(vers.  25-31);  (6)  we  ourselves  were  witnesses  of 
it  (ver.  32)  ;  (c)  the  Baptism  of  the  Spirit  is  His 
work  (ver.  33).  '  Being  exalted  by  [or  rather  ^  to '] 
the  right  hand  of  the  Father  ...  he  hath  poured 
forth  this.'  "  (4)  What  ground  have  you  for  assert- 
ing that    He   has   been   exalted   to   the    Father? 


52   Westminster  New  Testament 

"The  clear  witness  of  the  110th  Psalm/'  is  Peter's 
answer. 

This  speech  is  of  immense  value,  because  it  con- 
tains, in  concise  form,  an  outline  of  the  earliest 
Christian  theology.  We  have  here  the  first  attempt 
to  account  for  the  personality  of  Jesus  and  the  first 
explanation  of  His  death. 

15.  the  third  hour  of  the  day.  I.e.,  nine 
o'clock  in  the  morning. 

17-21.  I  will  pour  out  ...  of  my  Spirit. 
This  quotation  is  taken  from  Joel  ii.  28-32.  The 
following  words  are  added  by  Peter;  "in  the  last 
days,  saith  God,"  ver.  17  (the  Hebrew  says  simply 
"afterward")  ;  "and  they  shall  prophesy,"  ver.  18  ; 
the  words  "above,"  "beneath,"  "and  signs"  in 
ver.  19. 

22.  approved  of  God.  Accredited  by  God, 
proved  to  have  come  from  God.  The  miracles  of 
Christ,  Peter  argues,  prove  that  He  was  sent  by 
God. 

23.  by  the  determinate  counsel  .  .  .  God. 
The  death  of  Christ  seems  to  have  been  a  serious 
problem  to  the  first  generation  of  Christians.  They 
were  completely  staggered  by  the  tragedy  on 
Calvary,  and  did  not  know  how  to  account  for  it. 
All  they  could  say  was,  "  It  is  God's  will  and  part 
of  His  eternal  purpose  "  (cf.  iv.  28).  Some  time 
elapsed  before  they  were  able  to  grasp  the  meaning 
of  the  Divine  purpose,  and  see  the  connection 
between  the  death  of  Christ  and  the  forgiveness 
of  sins. 

25.  David  speaketh.  The  quotation  is  from 
Ps.  xvi.  8-11.  The  same  words  are  used  by  Paul 
in  his  speech  at  Antioch,  in  Pisidia  (chap.  xiii.  S5). 
We  have    here  another  instance  of  an  argument 


Acts  ii.  14-40  53 

built  on  an  illustrative  quotation  treated  as 
prophecy.  The  author  of  the  Psalm^  whom  Peter 
calls  David,  is  giving  utterance  to  a  confident  hope 
that  after  death  God  will  not  allow  him  to  perish. 
He  is  speaking  of  himself  throughout  and  of  his 
own  salvation.  Peter,  however,  argues  (vers.  29-31) 
that  this  could  not  have  been  the  case,  since  the 
prophecy  had  not  been  fulfilled,  as  David  himself 
had  died  and  seen  corruption ;  David  must  there- 
fore have  been  referring  to  the  resurrection  of  the 
promised  Messiah.  The  argument  is  not  valid  for 
us,  but  it  was  valid  at  the  time  when  it  was  uttered. 

27.  in  hell.  A  misleading  translation.  The  word 
in  the  original  refers  to  the  abode  of  the  dead,  not 
to  the  place  of  punishment.  The  R.V.  makes  the 
point  clear  by  rendering  '^  in  Hades." 

29.  his  sepulchre  .  .  .  unto  this  day.  This 
statement  is  borne  out  by  Josephus,  who  gives  an 
account  of  two  attempts  to  rifle  the  tomb  of  David  ; 
one  by  John  Hyrcanus  (about  135  b.c),  who  took 
out  of  it  3000  talents,  the  other  by  Herod  the  Great, 
who  found  no  money,  but  seized  a  quantity  of 
golden  vessels.  The  same  argument  is  used  by 
Paul  at  Antioch  (chap.  xiii.  35-37). 

34.  A  quotation  from  Ps.  ex.  1.  This  Psalm 
is  frequently  used  in  the  New  Testament  as  an 
argument  in  support  of  the  claims  of  Jesus  to  be 
the  Messiah.  Christ  Himself  employed  it  against 
the  Pharisees  (Matt.  xxii.  43).  It  is  cited  also  by 
Paul  in  1  Cor.  xv.  25  and  the  Epistle  to  the 
Hebrews  i.  13,  x.  13.  In  the  quotation  "The 
Lord"  refers  to  God,  and  '^my  Lord"  (z'.e.,  David's 
Lord)  represents  "the  Messiah."  The  phrase 
therefore  means,  "  God  said  to  the  Messiah,  '  Sit 
thou/  "  etc. 


54   Westminster  New  Testament 

36.  God  hath  made  .  .  .  both  Lord  and 
Christ.  This  verse  contains  the  first  interpreta- 
tion of  the  Person  of  Christ.  Peter  speaks  of 
Christ  as  "a  man  approved  by  his  miracles  and 
signs"  (ver.  22)  whom  God  had  made  Lord  and 
Messiah.  This  is  known  to  theologians  as  the 
Adoptionist  Theory.  Jesus^  according  to  this  view, 
was  a  man  who  was  afterwards  raised  to  the  rank 
of  Divinity  by  God.  We  must  always  remember, 
however,  that  though  this  is  clearly  the  first,  it  is 
not  on  that  account  necessarily  the  final  and  correct 
explanation  of  Christ.     See  also  x.  38  and  xiii.  33. 

38.  Repent,  etc.  Peter  lays  down  three  con- 
ditions for  entrance  into  the  Christian  fellowship  : 
(1)  Repentance  ;  (2)  Baptism  ;  (3)  Belief  in  Jesus  as 
Messiah  and  Lord. 

39-  To  all  that  are  afar  off,  etc.  These 
words  are  an  echo  of  expressions  found  in  Joel 
ii.  32  and  Isa.  Ivii.  19.  We  have  here  the  first 
allusion  to  the  fact  that  God  was  about  to  call 
men  even  from  amongst  the  Gentiles  (i.e.,  those 
afar  off;  cf.  Eph.  ii.  13). 


Acts  ii.  41-47. 

THE  FIRST  ACCOUNT  OF  THE  COMMON 
LIFE. 

41  Then  they  that  gladly  received  his  word  were  baptized  : 
and  the  same  day  there  were  added  unto  them  about  three 

42  thousand   souls.     And   they  continued   stedfastly   in    the 
apostles'  doctrine  and  fellowship,  and  in  breaking  of  bread, 

43  and  in   prayers.     And   fear  came  upon   every  soul :  and 

44  many  wonders  and  signs  were  done  by  the  apostles.     And 


Acts  ii.  41-47  55 

all  that  believed  were  together,  and  had  all  things  common  ; 

45  and  sold  their  possessions  and  goods,  and  parted  them  to 

46  all  men,  as  every  man  had  need.  And  they,  continuing 
daily  with  one  accord  in  the  temple,  and  breaking  bread 
from  house  to  house,  did  eat  their  meat  with  gladness  and 

47  singleness  of  heart,  praising  God,  and  having  favour  with 
all  the  people.  And  the  Lord  added  to  the  church  daily 
such  as  should  be  saved. 

As  a  result  of  Peter's  address  and  the  outpouring 
of  the  Spirit,  the  little  company  of  believers  was 
augmented  by  the  addition  of  no  less  than  3000 
converts,  and  in  this  paragraph  we  have  an  account 
of  the  Common  Life  of  the  new  community.  We 
gather  (l)  that  as  yet  there  had  been  no  separation 
from  the  Jews.  The  Christians  were  constant  in 
their  attendance  at  the  Temple  (ver.  46).  (2)  They 
supplemented  the  Temple  worship  by  holding 
meetings  of  their  own  in  private  houses  for  fellow- 
ship, prayer,  teaching,  and  a  common  meal  (ver.  46). 
(3)  They  sold  their  property  and  distributed  the 
money  to  all  who  were  in  need  (ver.  45).  (4)  They 
were  animated  with  a  strong  sense  of  unity  and 
fellowship,  and  their  hearts  were  filled  with  awe 
and  triumphant  joy  (vers.  43,  46).  For  the  second 
account  of  the  Common  Life  see  chap.  iv.  32-37. 

41.  three  thousand  souls.  This  is  the  second 
reference  to  the  number  of  believers.  The  120 
of  Acts  i.  1 5  has  grown  into  3000. 

42.  the  apostles'  doctrine.  R.V.,  "apostles' 
teaching  "  is  a  better  translation.  The  new  converts 
required  instruction,  and  this  is  what  is  meant. 
Doctrine  in  Qur  sense  of  the  word  can  hardly  be 
said  to  have  existed  at  this  point. 

breaking  of  bread.  This  phrase  is  used 
several  times   in  the   New  Testament  to  describe 


56   Westminster  New  Testament 

the  common  meal  which  culminated  in  the  Lord's 
Supper  (Acts  xx.  7,  1  Cor.  x.  l6).  The  Communion 
Service  in  early  times  was  always  connected  with 
the  social  meal,  or  Agape,  as  it  was  called. 

43.  And  fear  came  upon  every  soul.  The 
word  rendered  "  fear "  would  be  better  translated 
by  "awe."  The  phrase  denotes  the  awe  felt  by 
the  whole  community  at  the  manifestation  of 
Divine  Power  at  Pentecost  and  in  the  mighty 
deeds  of  the  Apostles. 

44.  had  all  things  common.  The  new 
impulse,  which  had  been  produced  by  the  sense 
of  awe  described  in  the  previous  verse,  created 
such  a  feeling  of  brotherhood  that  the  wealthier 
members  of  the  Christian  community  felt  it 
incumbent  on  them  to  share  their  property  with 
the  needy  brethren.  We  have  no  grounds  for 
supposing  that  a  definite  socialistic  system  was 
established.  We  know  that  the  principle  was 
never  made  absolute.  Barnabas,  for  instance,  is 
singled  out  for  special  praise  later  on  because  he 
sold  his  field  (chap.  iv.  36-37).  The  sin  of  Ananias 
and  Sapphira  did  not  consist  in  their  refusal  to 
hand  over  to  the  Church  the  money  which  they 
received  from  the  sale  of  their  possessions,  but  in 
their  act  of  deception  (chap.  v.  4).     See  n.  on  iv.  32. 

46.  continuing  daily  with  one  accord  in  the 
temple.  There  had  been  as  yet  no  breach 
between  Christianity  and  Judaism.  The  Christians 
still  took  part  in  the  Temple  services.  It  was  not 
till  after  the  martyrdom  of  Stephen  that  the  rupture 
occurred. 

from  house  to  house.  Literally  "  at  home." 
The  more  specifically  Christian  meetings  could  not 
be    held  in  the  Temple.     Hence  it  was  necessary 


Acts  iii.  i-io  57 

to  meet  in  private  houses.  The  use  of  private 
houses  for  Christian  worship  continued  up  to  the 
end  of  the  second  century,  when  special  buildings 
began  to  be  erected. 

with  gladness  and  singleness  of  heart. 
Gladness  and  joy  are  the  dominant  notes  of  the 
new  faith,  in  striking  contrast  to  the  pessimism 
and  cynicism  which  characterised  the  current 
philosophy  and  religion  of  the  time.  The  word 
translated  "singleness"  also  means  "liberality/' 
and  the  phrase  probably  contains  an  allusion  to 
the  generosity  which  marked  the  feelings  and 
actions  of  the  members  of  the  first  Christian 
community. 

47.  And  the  Lord  added  to  the  church, 
etc.  There  are  two  important  changes  in  the  R.V., 
the  one  due  to  a  change  in  the  Greek  Text,  which 
omits  the  words  "  to  the  church,"  and  substitutes 
"to  them"  or  "together,"  the  other  due  to  a 
correction  in  the  translation.  The  words  "  such  as 
should  be  saved  "  quite  misrepresent  the  original, 
which  means  "those  that  were  being  saved." 
Hence  the  true  rendering  of  the  verse  is,  "  And 
the  Lord  added  to  them  day  by  day  those  that 
were  being  saved." 


Acts  iii.  i-io. 

THE  FIRST  MIRACLE. 

Now  Peter  and  John  went  up  together  into  the  temple  at 
2  the  hour  of  prayer,  being  the  ninth  hour :  and  a  certain 
man  lame  from  his  mother's  womb  was  carried,  whom 
they  laid  daily  at  the  gate  of  the  temple  which  is  called 
Beautiful,  to  ask  alms  of  them  that  entered  into  the  temple  ; 


58  Westminster  New  Testament 

3  who  seeing  Peter  and  John  about  to  go  into  the  temple 

4  asked  an  alms.     And  Peter,  fastening  his  eyes  upon  him 

5  with  John,  said,  Look  on   us.     And  he  gave  heed  unto 

6  them,  expecting  to  receive  something  of  them.  Then 
Peter  said.  Silver  and  gold  have  I  none  ;  but  such  as  I 
have  give  I  thee  :  In  the  name  of  Jesus  Christ  of  Nazareth 

7  rise  up  and  walk.  And  he  took  him  by  the  right  hand, 
and  lifted  him  up  :    and  immediately  his  feet  and   ancle 

8  bones  received  strength.  And  he  leaping  up  stood,  and 
walked,  and  entered  with  them  into  the  temple,  walking, 

9  and  leaping,  and  praising  God.     And  all  the  people  saw 
lo  him  walking  and   praising  God  :    and   they  knew  that   it 

was  he  which  sat  for  alms  at  the  Beautiful  gate  of  the 
temple  :  and  they  were  filled  with  wonder  and  amazement 
at  that  which  had  happened  unto  him. 

The  incident  described  in  these  verses  occurred 
on  one  of  the  occasions  alluded  to  in  ii.  46,  when 
the  Christians  went  up  to  the  Temple  to  pray. 
It  is  given  as  an  illustration  of  "  the  many  signs 
and  wonders  "  which  were  wrought  by  the  Apostles 
(ii.  43).  A  similar  miracle  was  worked  by  St.  Paul 
at  Lystra  (xiv.  8-10). 

1.  the  hour  of  prayer  .  .  .  the  ninth  hour. 
3  p.m. — the  hour  of  evening  sacrifice.  We  know 
from  Acts  x.  9  that  Peter  also  observed  the  sixth 
hour  (12  noon)  as  a  time  of  prayer.  Probably  at 
this  time  the  Jews  had  three  specified  hours 
of  prayer — the  third,  the  sixth,  and  the  ninth;  cf 
Ps.  Iv.  17;  Dan.  vi.  10. 

2.  gate  .  .  .  which  is  called  Beautiful. 
Josephus  speaks  of  one  gate  of  the  Temple  which 
excelled  all  the  others  in  beauty.  It  was  made 
of  Corinthian  brass  and  adorned  in  a  most  costly 
manner,  having  much  richer  and  thicker  plates  of 
silver  and  gold   than  the  rest.     It  was  50  cubits 


Acts  iii.  11-26 


59 


high  and  was  approached  by  a  flight  of  fifteen 
steps,  whereas  the  others  were  only  40  cubits 
and  had  only  ten  steps  (JVars  of  the  Jews,  v.  5,  §  3). 
The  exact  position  of  the  gate  is  a  matter  of 
dispute.  It  may  have  been  either  an  outer  gate 
or,  as  seems  more  probable,  a  gate  leading  from  the 
Court  of  the  Women  into  the  Court  of  Israel. 

4.  fastening  his  eyes  upon  him.  One  of  the 
graphic  touches  which  give  a  sense  of  reality  to  the 
narrative.  "  In  this  chapter,"  as  Dr.  Lumby  says, 
"we  have  a  description  such  as  a  painter  would 
desire  ;  the  scene  is  brought  vividly  before  us,  and 
all  the  characters  are  in  lively  action." 

6.  Inthenameof  Jesus  Christ.  The  formula 
"in  the  name"  is  frequently  used  to  denote  "the 
authority"  or  "power"  of  the  person  named. 
Among  pagans  the  utterance  of  the  name  of  a  god 
was  supposed  to  exercise  a  magic  power,  but  there 
is  nothing  magical  about  the  use  of  the  phrase  in 
the  New  Testament.  Special  sanctity  was  attached 
to  the  name  of  Jesus  because  it  summed  up  in 
a  single  word  the  essence  of  the  gospel  (Matt.  i.  21  ; 
Phil.  ii.  9). 

7.  his  feet  and  ancle  bones.  We  have  in 
this  phrase  one  of  those  technical  details  which 
go  to  prove  that  the  author  of  Acts  was  a  physician  ; 
compare  Acts  xxviii.  8. 


Acts  iii.  11-26. 

PETER'S  SECOND  SPEECH. 

And  as  the  lame  man  which  was  healed  held  Peter  and 
John,  all  the  people  ran  together  unto  them  in  the  porch 


6o   Westminster  New  Testament 

12  that  is  called  Solomon's,  greatly  wondering.  And  when 
Peter  saw  it,  he  answered  unto  the  people,  Ye  men  of  Israel, 
why  marvel  ye  at  this  ?  or  why  look  ye  so  earnestly  on  us, 
as  though  by  our  own  power  or  holiness  we  had  made  this 

13  man  to  walk?  The  God  of  Abraham,  and  of  Isaac,  and 
of  Jacob,  the  God  of  our  fathers,  hath  glorified  his  Son 
Jesus  ;  whom  ye  delivered  up,  and  denied  him  in  the 
presence  of  Pilate,  when  he  was  determined  to  let  him  go. 

14  But  ye  denied  the  Holy  One  and  the  Just,  and  desired  a 

15  murderer  to  be  granted  unto  you;  and  killed  the  Prince 
of  life,  whom  God  hath  raised  from  the  dead  ;  whereof  we 

16  are  witnesses.  And  his  name  through  faith  in  his  name 
hath  made  this  man  strong,  whom  ye  see  and  know  :  yea, 
the  faith  which  is   by  him   hath  given  him  this  perfect 

17  soundness  in  the  presence  of  you  all.  And  now,  brethren, 
I  wot  that  through  ignorance  ye  did  it,  as  did  also  your 

18  rulers.  But  those  things,  which  God  before  had  shewed 
by   the   mouth   of    all   his   prophets,    that   Christ   should 

19  suffer,  he  hath  so  fulfilled.  Repent  ye  therefore,  and 
be  converted,  that  your  sins  may  be  blotted  out,  when 
the   times   of   refreshing   shall   come   from    the   presence 

20  of  the    Lord  ;    and    he  shall   send  Jesus    Christ,    which 

21  before  was  preached  unto  you :  whom  the  heaven 
must  receive  until  the  times  of  restitution  of  all  things, 
which  God   hath  spoken  by  the  mouth  of  all   his   holy 

22  prophets  since  the  world  began.  For  Moses  truly  said 
unto  the  fathers,  A  prophet  shall  the  Lord  your  God  raise 
up  unto  you  of  your  brethren,  like  unto  me ;  him  shall  ye 

23  hear  in  all  things  whatsoever  he  shall  say  unto  you.  And 
it  shall  come  to  pass,  that  every  soul,  which  will  not  hear 
that  prophet,  shall  be  destroyed  from  among  the  people. 

24  Yea,  and  all  the  prophets  from  Samuel  and  those  that 
follow  after,  as  many  as  have  spoken,  have  likewise  fore- 

25  told  of  these  days.  Ye  are  the  children  of  the  prophets, 
and  of  the  covenant  which  God  made  with  our  fathers, 
saying   unto   Abraham,    And    in   thy   seed   shall  all   the 

26  kindreds  of  the  earth  be  blessed.     Unto  you  first  God, 


Acts  iii.  11-26  61 

having  raised  up  his  Son  Jesus,  sent  him  to  bless  you,  in 
turning  away  every  one  of  you  from  his  iniquities. 

This  speech  was  delivered  within  the  precincts 
of  the  Temple  to  a  concourse  of  people  who  had 
been  draM^n  together  owing  to  the  excitement 
created  by  the  miracle.  It  may  be  divided  into 
two  parts.  In  the  first  half  Peter  explains  that  the 
miracle  had  been  wrought  by  the  power  of  Christ. 
The  Jews  had  indeed  rejected  Him  and  crucified 
Him,  but  God  had  glorified  Him  (vers.  II-I6).  In 
the  second  half  Peter  makes  excuses  for  the  conduct 
of  the  people  towards  Christ.  Their  action  was  the 
result  of  ignorance,  and  the  death  of  Christ  was 
necessary,  moreover,  for  the  fulfilment  of  prophecy. 
In  spite  of  the  Crucifixion,  there  was  still  hope  for 
them,  if  only  they  would  repent — for  Christ  would 
then  reappear  on  the  earth  and  inaugurate  the 
Messianic  era  of  which  the  prophets  had  spoken 
(vers.  17-26). 

This  second  address  shows  a  considerable 
advance  in  thought  upon  the  first.  («)  Peter  adopts 
a  much  more  conciliatory  tone  towards  the  Jewish 
populace.  (6)  He  definitely  connects  the  death  of 
Christ  with  the  fulfilment  of  prophecy,  (c)  He  lays 
great  emphasis  upon  the  second  coming  of  Christ, 
an  idea  which  had  not  been  mentioned  in  his  earlier 
address. 

11.  the  porch  which  is  called  Solomon's. 
The  walls  of  the  outer  court  of  the  Temple  were 
surrounded  on  the  inside  by  porticoes  or  cloisters. 
The  cloisters  on  the  eastern  side  were  known 
by  the  name  of  "  Solomon's  porch "  ;  compare 
John  X.  23;  Acts  v.  12. 

13.  hath   glorified    his    Son  Jesus.     The 


62   Westminster  New  Testament 

word  translated  "  Son "  is  not  the  term  usually 
employed^  but  is  one  which  is  often  found  in  the 
Old  Testament  with  the  meaning  of  "  servant." 
It  is  in  fact  the  title  used  of  "  the  Servant  of  God  " 
so  often  mentioned  in  the  second  part  of  Isaiah 
(cf.  Isa.  xlii.  1,  19,  xliv.  1^  lii.  13,  etc.).  Hence  the 
R.V.  translates  "  hath  glorified  his  Servant  Jesus." 
Peter,  in  using  the  word,  claims  that  Christ  ful- 
filled Isaiah's  prophecy  of  "the  Servant  of  God." 
glorified,  viz.,  by  exhibiting  His  power  in  the 
working  of  the  miracle. 

when  he  had  determined  to  release  him. 

Cf.  Luke  xxiii.  22  ;  John  xix.  4.  According  to  the 
Gospel  narratives,  Pilate  made  repeated  efforts  to 
save  Jesus.     See  n.  on  iv.  27. 

14.  desired  a  murderer.  Barabbas,  who, 
according  to  Mark  xv.  7  and  Luke  xxiii.  19,  had 
raised  an  insurrection  and  committed  murder. 
Observe  the  fine  contrast  which  is  drawn  in  this 
vera^  between  Christ  the  life-giver  and  Barabbas 
the  life-destroyer.  The  Jews  had  chosen  "  the 
murderer"  and  rejected  the  Prince  (or  Author)  of 
Life. 

15.  killed  the    Prince  of  life.     The  word 

translated  "Prince"  is  rendered  "author"  in 
Heb.  xii.  2  ("the  author  and  finisher  of  our  salva- 
tion"), and  also  in  Heb.  ii.  10  ("the  author  of  their 
salvation "),  and  some  such  word  as  "  author "  or 
"  inaugurator "  seems  required  in  the  present 
passage  and  in  Acts  v.  31. 

17.  in  ignorance  ye  did  it.  Observe  the  con- 
ciliatory tone  adopted  by  Peter,  and  compare  the 
words  of  Christ,  "  Father,  forgive  them,  for  they 
know  not  what  they  do." 

18.  But    those    things,    etc.       The    correct 


Acts  iii.  11-26  63 

translation  is  given  by  the  R.V.,  "  But  the  things 
which  God  foreshewed  by  the  mouth  of  all  the 
prophets  that  his  Christ  should  suffer."  The  death 
of  Christ  is  here  explained  as  a  fulfilment  of  the 
prophecies  as  to  the  suffering  which  it  would  be 
necessary  for  the  Messiah  to  undergo.  This  is  a 
considerable  advance  upon  the  explanation  given 
in  ii.  23. 

19.  Repent.  This  verse  marks  the  transition 
to  the  second  part  of  the  speech.  Hitherto  Peter 
has  dealt  with  the  past — now  he  turns  to  the 
future.  The  crime  of  the  Jews  is  not  irremediable. 
There  is  still  an  opportunity  of  repentance,  and 
repentance  will  mean  the  advent  of  the  Messianic 
age. 

when  the  times.  This  should  be  as  in  the  R.V., 
"that  the  times."  The  advent  of  the  new  age  is 
conditioned  by  the  repentance  of  Israel. 

the  times  of  refreshing.  This  is  probably  a 
technical  expression  employed  to  describe  the 
Messianic  age — the  golden  future  to  which  Israel 
was  always  looking.  This  age — when  the  Messiah 
came  again — would  be  a  season  of  spiritual  refresh- 
ing, or  as  the  Greek  word  sometimes  signifies,  of 
peace  and  rest. 

20.  And  he  shall  send.  This  translation  is 
wrong,  because  it  is  based  on  an  inaccurate  Greek 
Text.  The  R.V.  is  therefore  to  be  prefeiTed,  "  that 
he  may  send  the  Christ  who  hath  been  appointed 
for  you,  even  Jesus/'  or  a  better  rendering  still 
would  be,  "  that  he  may  send  Jesus  your  destined 
Messiah."  We  have  here  the  first  reference  in  Acts 
to  the  belief  which  occupied  such  an  important 
place  in  the  thought  of  the  early  Church,  that 
Jesus  was  speedily  to  reappear  upon  the  earth. 


64  Westminster  New  Testament 

21.  until  the  times  of  restitution.  Another 
technical  expression  describing  a  particular  aspect 
or  characteristic  of  the  Messianic  age.  The 
prophecy  of  "  a  new  heaven  and  a  new  earth  "  had 
been  familiar  since  the  time  of  the  Exile  (cf. 
the  great  passage  in  Isa.  Ixv.  17-25),  and  the 
thought  was  afterwards  elaborated  in  the  later 
Apocryphal  and  Apocalyptic  writings,  especially 
in  the  Book  of  Enoch,  Fourth  Ezra,  and  the 
Apocalypse  of  Baruch.  Jewish  thought  in  the  first 
century  a.d.  maintained  that  the  Messianic  age 
would  be  marked  by  (1)  a  renovated  and  restored 
world,  (2)  a  renovated  and  restored  humanity ;  and 
it  is  this  belief  which  is  in  Peter's  mind  when  he 
speaks  of  "  the  times  of  restoration."  A  similar 
view  is  found  in  Paul  ;  cf.  Rom.  viii.  18-22.  It 
need  scarcely  be  pointed  out  that  the  phrase  has 
no  connection  at  all  with  the  modern  theory  of 
universal  Restoration. 

22.  A  prophet  shall  the  Lord  your  God. 
This  quotation  is  taken  from  Deut.  xviii.  15,  19, 
and  the  quotation  in  ver.  25  ("and  in  thy  seed  shall 
all  the  kindreds  of  the  earth  be  blessed  "  )  from  Gen. 
xxii.  18. 

26.  Unto  you  first.  A  reference  to  the  inclu- 
sion of  the  Gentiles.  Cf  Rom.  i.  l6 :  "To  the 
Jew  first  and  also  to  the  Greek." 

having"  raised  up.  This  phrase  is  used  with 
the  same  meaning  as  in  ver.  22  :  "A  prophet  shall 
the  Lord  .  .  .  raise  up."  There  is  no  reference 
to  the  Resurrection. 

his  Son  Jesus.  As  in  ver.  13,  "Servant" 
should  be  substituted  for  "  Son,"  as  in  the  R.V. 


Acts  iv.  I-I2  65 


Acts  iv.  1-12. 

THE  FIRST  ARREST  OF  THE  APOSTLES. 

And  as  they  spake  unto  the  people,  the  priests,  and  the 
captain  of  the  temple,  and  the  Sadducees,  came  upon  them, 

2  being  grieved  that  they  taught  the  people,  and  preached 

3  through  Jesus  the  resurrection  from  the  dead.  And  they 
laid  hands  on  them,  and  put  them  in  hold  unto  the  next 

4  day  :  for  it  was  now  eventide.  Howbeit  many  of  them 
which  heard  the  word  believed  ;  and  the  number  of  the 

5  men  was  about  five  thousand.     And  it  came  to  pass  on  the 

6  morrow,  that  their  rulers,  and  elders,  and  scribes,  and 
Annas  the  high  priest,  and  Caiaphas,  and  John,  and 
Alexander,  and  as  many  as  were  of  the  kindred   of  the 

7  high  priest,  were  gathered  together  at  Jerusalem.  And 
when  they  had   set   them  in    the   midst,  they  asked.  By 

8  what  power,  or  by  what  name,  have  ye  done  this  ?  Then 
Peter,  filled  with    the  Holy  Ghost,  said   unto   them.  Ye 

9  rulers  of  the  people,  and  elders  of  Israel,  if  we  this  day  be 
examined  of  the  good  deed  done  to  the  impotent  man,  by 

10  what  means  he  is  made  whole  ;  be  it  known  unto  you  all, 
and  to  all  the  people  of  Israel,  that  by  the  name  of  Jesus 
Christ  of  Nazareth,  whom  ye  crucified,  whom  God  raised 
from   the  dead,  even  by  him  doth   this   man   stand  here 

11  before  you  whole.  This  is  the  stone  which  was  set  at 
nought  of  you  builders,  which  is  become  the  head  of  the 

1 2  corner.  Neither  is  there  salvation  in  any  other  :  for  there 
is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved. 

Hitherto  the  authorities  had  been  quiescent. 
They  doubtless  thought  that  the  execution  of 
Jesus  would  kill  the  movement,  and  even  the 
events  on  the  day  of  Pentecost  had  failed  to  shake 
their  confidence.     The  miracle  and  Peter's  speech 

5 


66  Westminster  New  Testament 

in  the  Temple,  however,  proved  that  their  hopes 
were  vain,  and  showed  them  that  further  steps  were 
necessary.  Hence  the  arrest.  The  initiative  was 
taken  by  the  priests  and  the  Sadducees.  In  the 
Gospels  it  is  the  Pharisees  who  are  the  most 
bitter  foes  of  Jesus,  in  the  Acts  the  Sadducees 
play  the  leading  part  in  the  attack.  The  reason  is 
obvious.  The  doctrine  of  the  Resurrection  was 
specially  obnoxious  to  the  Sadducees,  and  roused 
them  to  hostility. 

The  paragi'aph  gives  an  account  of  (1)  the 
arrest  of  the  Apostles  (vers.  1-4) ;  (2)  the  meeting 
of  the  Council  (vers.  5,  6) ;  (3)  Peter's  speech  in 
defence  (vers.  7-12). 

1.  the  captain  of  the  temple.  The  super- 
intendent of  the  Temple  guard,  which  was  composed 
of  priests  and  Levites.  He  was  not  a  militaiy 
officer  but  a  priest,  and  only  held  office  while  his 
particular  section  of  the  Levites  was  on  duty. 

the  Sadducees.  The  priests  and  the  Sadducees 
were  warm  allies,  and  are  constantly  found  acting 
together  in  opposition  to  the  Apostles  (see  v.  17). 
The  Sadducees  at  this  time  formed  the  most 
wealthy,  aristocratic,  and  influential  section  of  the 
Jews.  They  differed  from  the  Pharisees  (l)  in 
their  rejection  of  tradition  ;  (2)  in  their  disbelief  in 
the  future  life,  cf.  xxiii.  8  ;  (3)  in  their  disbelief 
in  angels  and  spirits.  The  explanation  of  their 
hostility  to  the  Apostles  is  stated  in  ver.  2, 
"  Being  grieved  that  they  taught  .  .  .  the  resurrec- 
tion from  the  dead." 

3.  put  them  in  hold  till  the  next  day. 
No  meeting  of  the  Council  could  be  held  after 
sunset,  and  so  the  trial  had  necessarily  to  be  post- 
poned to  the  next  day. 


Acts  iv.  I-I2  67 

4.  about  five  thousand.  This  is  the  third 
reference  to  the  number  of  beUevers.  The  3000 
of  ii.  41  has  grown  to  5000,  and  the  increase 
is  greater  than  the  difference  between  these  two 
figures,  because  the  latter  number  refers  only  to 
men,  and  takes  no  account  of  women  or  children. 

5.  rulers  and  elders  and  scribes.  This 
verse  describes  the  meeting  of  the  Council,  or 
Sanhedrin,  as  it  was  called.  The  Council  was  an 
ecclesiastical  Court  of  70  or  71  members. 
It  was  composed  of  (1)  the  rulers  or  high 
priests,  who  were  generally  Sadducees;  (2)  the 
scribes,  who  belonged  to  the  Pharisees ;  (3)  the 
elders,  who  might  be  either  priests  or  laymen.  Its 
functions  extended  over  all  matters  connected  with 
public  worship  and  the  administration  of  Jewish 
law.  It  was  therefore  the  supreme  ecclesiastical 
and  legal  authority  in  Jerusalem. 

6.  Annas  the  high  priest.  There  is  a 
difficulty  about  this  statement.  The  actual  High 
Priest  at  the  time  was  Caiaphas,  who  held  office  from 
18-36  A.D.  Annas  had  been  deposed  in  14  a.d., 
after  holding  the  position  for  seven  years.  The 
mistake,  however,  if  it  is  a  mistake,  is  more  technical 
than  real.  There  is  no  doubt  that  Annas,  though 
deposed  from  office,  was  still  "  the  power  behind 
the  throne."  Four  of  his  sons  had  succeeded  him 
in  the  position,  and  Caiaphas  was  his  son-in-law. 
It  is  a  significant  fact  that  in  the  Gospel  of  John 
(xviii.  13)  Jesus  is  said  to  have  been  tried  before 
Annas  first. 

The  names  John  and  Alexander  may  possibly 
be  the  Greek  equivalents  for  Jonathan  and 
Eleazar,  who  were  ex-High  Priests  and  sons  of 
Annas. 


68   Westminster  New  Testament 

8.  filled  with  the  Holy  Ghost.  The  writer 
of  Acts  constantly  emphasises  the  abiding  power 
and  influence  of  the  Holy  Spirit.  We  have  here, 
too,  a  fulfilment  of  the  promise  of  Christ,  '•'  When 
they  deliver  you  up,  be  not  anxious  how  or  what 
ye  shall  speak  ;  for  it  shall  be  given  you  in  that 
hour  what  ye  shall  speak  "  (Matt.  x.  19). 

11.  This  is  the  stone.  The  words  are  taken 
from  Ps.  cxviii.  22.  They  were  used  by  Christ  in 
reference  to  His  rejection  (Mark  xii.  10),  and  are 
quoted  in  1  Pet.  ii.  7.  An  interesting  light  has 
been  thrown  upon  the  metaphor  by  Sir  William 
Ramsay.  The  quarries  in  different  parts  of  the 
world  belonged  to  the  Roman  Empire.  Every 
block  of  stone  that  was  quarried  was  inspected  by 
the  proper  officer  and  marked  by  him  as  approved. 
At  the  Phrygian  marble  quarries  many  blocks 
have  been  found,  bearing  the  letters  REPR.  These 
letters  are  an  abbreviation  for  the  Latin  word 
reprohatiim,  which  means  ^^ rejected"  (Ramsay, 
Pauline  Studies,  p.  253).  The  leaders  of  the  Jews 
had  rejected  Christ  as  a  stone  unfit  for  a  place  in 
the  temple  of  humanity,  but  God  had  reversed 
their  verdict,  and  made  Him  the  "  chief  stone  of  the 
corner,"  i.e.,  the  stone  at  the  angle  which  holds  the 
two  sides  together. 

12.  in  none  other  is  there  salvation.  Peter's 
reply  goes  beyond  the  question  put  to  him.  By 
what  power  have  ye  done  this  ?  and  adds  the  re- 
markable words  of  this  verse.  Not  only  was  Jesus 
the  power  which  worked  the  miracle,  but  He  was 
the  sole  and  only  hope  of  Salvation  for  Israel. 


Acts  iv.  13-22  69 


Acts  iv.  13-22. 
THE  ACQUITTAL. 

13  Now  when  they  saw  the  boldness  of  Peter  and  John,  and 
perceived  that  they  were  unlearned  and  ignorant  men,  they 
marvelled ;  and  they  took   knowledge  of  them,  that  they 

14  had  been  with  Jesus.  And  beholding  the  man  which  was 
healed  standing  with  them,  they  could  say  nothing  against 

15  it.     But  when  they  had  commanded  them  to  go  aside  out 

16  of  the  council,  they  conferred  among  themselves,  saying, 
What  shall  we  do  to  these  men  ?  for  that  indeed  a  notable 
miracle  hath  been  done  by  them  is  manifest  to  all  them 

17  that  dwell  in  Jerusalem  ;  and  we  cannot  deny  it.  But 
that  it  spread  no  further  among  the  people,  let  us  straitly 
threaten  them,  that  they  speak  henceforth  to  no  man  in 

18  this  name.     And  they  called  them,  and  commanded  them 

19  not  to  speak  at  all  nor  teach  in  the  name  of  Jesus.  But 
Peter  and  John  answered  and  said  unto  them,  Whether 
it  be  right  in  the  sight  of  God  to  hearken  unto  you  more 

20  than  unto  God,  judge  ye.     For  we  cannot  but  speak  the 

21  things  which  we  have  seen  and  heard.  So  when  they  had 
further  threatened  them,  they  let  them  go,  finding  nothing 
how  they  might  punish  them,    because  of  the  people  :  for 

22  all  men  glorified  God  for  that  which  was  done.  For  the 
man  was  above  forty  years  old,  on  whom  this  miracle  of 
healing  was  shewed. 

The  trial  of  the  two  Apostles  issued  in  a  verdict  of 
acquittal.  The  result  is  rather  surprising,  but  the  ex- 
planation is  not  far  to  seek.  The  Council  had  not  the 
courage  to  face  the  unpopularity  which  would  have 
been  aroused  if  it  had  proceeded  to  extreme  measures, 
and  so  it  let  "  I  dare  not "  wait  upon  "  I  would." 

13.  boldness.  The  Greek  word  means  ^^  free- 
dom of  utterance.' 


70  Westminster  New  Testament 

unlearned  and  ignorant  men.  This  phrase 
does  not  necessarily  mean  uneducated.  It  refers 
rather  to  the  fact  that  the  Apostles  were  unversed 
in  Law  and  the  teaching  of  the  Schools — in  other 
words,  they  were  not  professional  theologians,  like 
the  scribes  and  Rabbis  on  the  Council. 

they  took  knowledge  of  them.  The 
Council  was  at  first  puzzled  to  understand  how  it 
was  that  untrained  men  could  speak  with  such 
freedom  on  the  deepest  questions  of  religion.  The 
difficulty,  however,  vanished  when  they  remembered 
that  they  "  had  been  with  Jesus." 

15.  they  conferred  among  themselves. 
The  members  of  the  Council  were  anxious  to  find 
some  way  of  suppressing  Peter  and  John  without 
offending  the  people.  The  same  hesitation  to  run 
counter  to  public  opinion  is  seen  in  the  action 
of  the  Sanhedrin  towards  Jesus ;  cf.  Luke  xx.  6, 
xxii.  2. 

16.  we  cannot  deny  it.  If  Luke's  account  can 
be  regarded  as  a  fair  representation  of  what  took 
place  at  the  Council  (and  his  information  may  have 
come  from  Paul,  who  was  probably  a  member  of  the 
Council  at  the  time),  the  fact  of  the  miracle  was 
recognised  even  by  Peter's  opponents  as  being 
beyond  dispute. 

17.  that  it  spread  no  further.  The  Council 
was  genuinely  afraid  of  the  development  of  the 
new  movement.  It  knew  how  susceptible  the 
people  of  Jerusalem  were  to  the  appeals  of  leaders 
who  claimed  Messianic  powers.  There  had  been 
many  conflicts  in  recent  years  between  upstart 
fanatics  and  the  Roman  Government.  An  effort 
must  therefore  be  made  at  any  rate  to  keep  the 
movement  within  bounds. 


Acts  iv.  23-31  71 

18.  charged    them    not    to   speak.      The 

verdict  practically  meant  that  Peter  and  John 
were  dismissed  with  a  caution. 

20.  we  cannot  but  speak.  The  Apostles 
refused  to  be  silenced,  in  spite  of  the  threats  of  the 
Jewish  leaders,  who  had  only  a  few  weeks  before 
compassed  the  doom  of  Jesus,  and  would  not 
hesitate,  when  opportunity  offered,  to  deal  out  the 
same  fate  to  them. 

21.  finding  nothing  how  they  might  punish 
them,  etc.  Here  we  have  the  key  to  the  Council's 
vacillation  and  the  explanation  of  its  inaction. 

22.  above  forty  years  old.    A  graphic  detail, 

which  would  naturally  be  of  special  interest  to  a 
physician  like  Luke.  Physical  defects  which  can 
be  successfully  treated  in  youth  are  much  more 
difficult  to  cure  when  the  patient  has  reached 
middle  life. 


Acts  iv.  23-31. 
THE  PRAYER  OF  THE  CHURCH. 

23  And  being  let  go,  they  went  to  their  own  company,  and' 
reported  all  that  the  chief  priests  and  elders  had  said  unto- 

24  them.  And  when  they  heard  that,  they  hfted  up  their 
voice  to  God  with  one  accord,  and  said,  Lord,  thou  art 
God,   which  hast  made  heaven,  and  earth,  and  the  sea, 

25  and  all  that  in  them  is  :  who  by  the  mouth  of  thy  servant 
David  hast  said.  Why  did  the  heathen  rage^  and  the  people 

26  imagine  vain  things  ?  The  kings  of  the  earth  stood  up, 
and  the  rulers   were  gathered  together  against  the  Lord, 

27  aiid  against  his  Christ.  For  of  a  truth  against  thy  holy 
child  Jesus,  whom  thou  hast  anointed,  both  Herod  and 
Pontius  Pilate,  with  the  Gentiles,  and  the  people  of  Israel, 


72   Westminster  New  Testament 

28  were   gathered  together,  for   to   do   whatsoever  thy  hand 

29  and  thy  counsel  determined  before  to  be  done.  And  now, 
Lord,  behold  their  threatenings :  and  grant  unto  thy 
servants,  that  with  all  boldness  they  may  speak  thy  word, 

30  by  stretching  forth  thine  hand  to  heal  ;  and  that  signs  and 
wonders  may  be  done  by  the  name  of  thy  holy  child  Jesus. 

31  And  when  they  had  prayed,  the  place  was  shaken  where 
they  were  assembled  together ;  and  they  were  all  filled 
with  the  Holy  Ghost,  and  they  spake  the  word  of  God 
with  boldness. 

The  crisis  produced  by  the  arrest  of  the  Apostles 
and  the  threats  of  the  Council  drove  the  Church 
to  prayer.  We  need  not  suppose  that  the  prayer 
recorded  in  this  passage  gives  the  actual  words 
used  at  the  meeting.  It  is  highly  probable  that 
Luke  or  his  informant  has  summarised  into  a  single 
form  the  gist  of  very  many  prayers  which  were 
offered  on  this  memorable  occasion. 

24.  Lord,  thou  art  God.  The  word  used  for 
"Lord"  in  the  Greek  is  unusual — despotes,  from 
which  the  English  "despot "  is  derived.  It  means 
"absolute  sovereign/'  or  "supreme  potentate." 
It  only  occurs  in  a  few  other  passages  ;  e.g.,  Luke 
ii.  29 ;  2  Pet.  ii.  1  ;  Jude  4 ;  Rev.  vi.  10. 

25.  by  the  mouth  of  thy  servant  David. 
The  Greek  Text  is  a  little  uncertain  here.  The 
rendering  in  the  R.V.  is^  "who  by  the  Holy  Ghost^ 
by  the  mouth  of  our  father  David  thy  servant, 
didst  say." 

Why  did  the  heathen  rage  ?    An  illustrative 

quotation  taken  from  Ps.  ii.  1,  2. 

27.  against  thy  holy  child  Jesus.  "Child" 
should  be  "servant"  ;  see  n.  on  iii.  13. 

Herod  =  Herod  Antipas,  who  put  John  the 
Baptist   to    death   (Mark    vi.     14-29),    and    after 


Acts  iv.  32-37  73 

mocking  Jesus,  handed  Him  to  Pilate  (Luke  xxiii. 
8-11). 

Pontius  Pilate.  The  Roman  governor  of  Pales- 
tine from  26  to  36  A.B.,  who,  after  several  attempts 
to  save  Jesus,  finally  yielded  to  the  Jews'  desire  to 
put  Him  to  death.     See  n.  on  iii.  13. 

28.  whatsoever  thy  hand  and  thy  counsel 
determined.  The  same  explanation  of  the 
Crucifixion  is  found  in  ii.  23  (see  note). 

29.  grant  unto  thy  servants.  ''Servants" 
in  the  Greek  is  "  bond-slaves."  There  is  an  in- 
tentional contrast  between  this  expression  and  the 
description  of  God  as  ''absolute  sovereign"  in 
ver.  24. 

that  with  all  boldness.  The  prayer  is  two- 
fold ;  (1)  for  courage  to  preach  in  face  of  the 
threats  of  the  Council ;  (2)  that  God  may  work 
more  miracles.  In  ver.  30  child  should  be  "  ser- 
vant," as  in  ver.  27. 

31.  they  were  all  filled  with  the  Holy 
Ghost.  This  verse  records  the  way  in  which  the 
prayer  was  answered.  God  sent  a  second  Pente- 
cost, and  a  second  baptism  of  the  Spirit. 


Acts  iv.  32-37. 

THE  SECOND  ACCOUNT  OF  THE  COMMON 
LIFE. 

32  And  the  multitude  of  them  that  believed  were  of  one  heart 
and  of  one  soul :  neither  said  any  of  them  that  ought  of  the 
things  which  he  possessed  was  his  own ;  but  they  had  all 

33  things  common.  And  with  great  power  gave  the  apostles 
witness  of  the  resurrection  of  the  Lord  Jesus  :  and  great 

34  grace  was  upon  them  all.     Neither  was  there  any  among 


74  Westminster  New  Testament 

them  that  lacked  :  for  as  many  as  were  possessors  of  lands 
or  houses  sold  them,  and  brought  the  prices  of  the  things 

35  that  were  sold,  and  laid  them  down  at  the  apostles'  feet : 
and  distribution  was  made  unto  every  man  according  as  he 

36  had  need.  And  Joses,  who  by  the  apostles  was  surnamed 
Barnabas,  (which   is,  being  interpreted.  The  son  of  con- 

37  solation,)  a  Levite,  and  of  the  country  of  Cyprus,  having 
land,  sold  it,  and  brought  the  money,  and  laid  it  at  the 
apostles*  feet. 

The  first  account  of  the  Common  Life  is  given 
in  ii.  41-47.  At  first  sight  it  appears  as  if  the 
second  account  were  a  mere  repetition  of  the  first. 
But^  as  Dr.  Hort  has  pointed  out,  when  we  look 
beneath  the  surface  of  the  narrative,  there  are 
signs  of  an  important  advance.  In  the  first 
account  the  distribution  is  indiscriminate  and 
unmethodical.  Men  sold  their  goods  and  distri- 
buted the  proceeds  themselves.  In  the  present 
passage  those  who  disposed  of  their  property  are 
represented  as  bringing  the  money  to  the  Apostles, 
and  so  making  them  the  treasurers  and  relieving 
officers  of  the  community.  We  have  thus  here  the 
first  beginnings  of  Church  organisation.  Doubtless 
the  unregulated  charity  described  in  ii.  41-47 
had  resulted  in  abuses,  and  it  was  to  remedy  this 
that  the  Apostles  were  appointed  superintendents 
of  the  Church  finances. 

32.  were  of  one  heart  and  soul.  A  strong 
phrase,  denoting  the  complete  sense  of  unity  which 
prevailed  in  the  Christian  community. 

they  had  all  things  common.  See  n.  on 
ii.  45.  The  Christians  were  not  the  first  discoverers 
of  the  ideal  of  the  Common  Life.  It  had  been  the 
dream  of  Plato  in  his  vision  of  the  Ideal  Republic, 
and  even   among  the  Jews  an  attempt  had  been 


Acts  iv.  32-37  75 

made  on  a  small  scale,  by  a  sect  known  as  the 
Essenes,  to  establish  communities  on  this  basis. 
The  Essenes  lived  together  in  groups,  and 
shared  common  meals,  and  had  a  common 
purse. 

34.  Neither  was  there  any  that  lacked. 

Jerusalem  was  always  notorious  for  the  amount  of 
poverty  that  prevailed  amongst  the  lower  classes. 
There  were  two  reasons  for  this,  (l)  The  people 
were  to  a  considerable  extent  pauperised  by  the 
ecclesiastical  charities.  Almsgiving  had  been 
elevated  by  the  Pharisees  into  one  of  the  most 
important  acts  of  religion.  (2)  Jerusalem  lived 
very  largely  on  the  immense  crowds  of  visitors  who 
came  from  all  parts  of  the  world  to  keep  the  great 
Festivals.  It  had  no  commerce  or  trade  of  its 
own,  and  the  absence  of  regular  employment  made 
life  difficult  and  precarious  for  the  poor.  We  must 
remember,  too,  that  many  of  the  poorer  members 
of  the  Church  had  by  the  very  fact  of  becoming 
Christians  lost  the  financial  support  they  formerly 
received  from  the  Pharisees  and  Sadducees. 

as  many  as  were  possessors  of  lands,  etc.  As 
has  been  pointed  out  in  the  note  on  ii.  45,  («)  the 
sale  of  property  was  absolutely  voluntary.  No 
compulsion — except  the  compulsion  of  the  Spirit 
and  the  contagion  of  example — was  laid  on  any- 
one ;  cf  V.  4.  (b)  It  was  not  absolutely  universal ; 
cf.  xii.  12,  where  Mary  the  mother  of  Mark  is 
described  as  owning  a  house. 

35.  distribution  was  made,  etc.  The  motive 
behind  the  sale  of  goods  wasjnot  the  desire  to  create 
a  socialistic  system,  but  to  relieve  the  necessities  of 
the  poor — "according  as  he  had  need." 

36.  And  Joses  =  Joseph.     The  case  of  Barnabas 


76   Westminster  New  Testament 

is    introduced    as   an    illustration    of  the   sacrifices 
made  by  individuals  in  the  interests  of  the  Brother- 
hood, 
surnamed  Barnabas.  The  name  of  a  man 

was  of  much  greater  significance  amongst  the  Jews 
than  it  is  in  modern  times.  Hence  it  was  not 
unusual  for  an  adult  to  receive  an  additional 
surname  in  keeping  with  his  character  or  employ- 
ment. It  was  only  natural,  therefore,  that  a  man's 
conversion  to  Christianity  should  be  signalised  by 
the  bestowal  of  a  new  name ;  cf.  Matt.  xvi. 
17,  18. 

son  of  consolation.  The  word  rendered 
"  consolation "  may  also  be  translated  ''  exhorta- 
tion." In  the  Greek  it  is  connected  with  the 
same  root  as  Paraclete — the  title  bestowed  on  the 
Holy  Spirit  in  the  Fourth  Gospel,  and  on  the  Risen 
Christ  in  the  First  Epistle  of  John  (ii.  1).  It  is 
possible  that  this  title  may  suggest  that  Barnabas 
was  in  a  special  degree  a  Spirit-filled  man,  a  kind 
of  Paraclete  to  the  Church.  Whether  it  was 
bestowed  upon  him  for  his  preaching  (cf.  xi.  23), 
or  for  his  power  of  sympathy  and  general  helpful- 
ness, is  a  point  which  cannot  be  determined. 

a  Levite.  I-e.,  of  a  Levitic  family,  which,  how- 
ever, had  migrated  to  Cyprus. 

of  the  country  of  Cyprus.  There  was  a  large 
colony  of  Jews  in  Cyprus.  In  the  time  of  Trajan 
they  organised  a  revolt,  and  massacred  no  less 
than  240,000  of  the  pagan  inhabitants  (ll6  a.d.). 
Because  of  its  large  Jewish  population,  Cyprus  was 
selected  as  one  of  the  earliest  fields  of  missionary 
work;  cf.  xi.  19,  xiii.  1-12. 


Acts  V.  I-II  77 


Acts  V.  i-ii. 
THE  SIN  AGAINST  BROTHERHOOD. 

But  a  certain  man  named  Ananias,  with  Sapphira  his  wife, 

2  sold  a  possession,  and  kept  back  part  of  the  price,  his 
wife  also  being  privy  to  it,  and  brought  a  certain  part,  and 

3  laid  it  at  the  apostles'  feet.  But  Peter  said,  Ananias,  why 
hath  Satan  filled  thine  heart  to  lie  to  the  Holy  Ghost,  and 

4  to  keep  back  part  of  the  price  of  the  land?  Whiles  it 
remained,  was  it  not  thine  own  ?  and  after  it  was  sold,  was 
it  not  in  thine  own  power  ?  why  hast  thou  conceived  this 
thing  in  thine  heart  ?  thou  hast  not  lied  unto  men,  but  unto 

5  God.  And  Ananias  hearing  these  words  fell  down,  and 
gave  up  the  ghost :  and  great  fear  came  on  all  them  that 

6  heard  these    things.     And   the  young  men   arose,  wound 

7  him  up,  and  carried  him  out,  and  buried  him.  And  it 
was  about  the  space  of  three  hours  after,  when  his  wife, 

8  not  knowing  what  was  done,  came  in.  And  Peter 
answered  unto  her.  Tell  me  whether  ye  sold  the  land  for 

9  so  much  ?  And  she  said.  Yea,  for  so  much.  Then  Peter 
said  unto  her.  How  is  it  that  ye  have  agreed  together  to 
tempt  the  Spirit  of  the  Lord  ?  behold,  the  feet  of  them 
which  have  buried  thy  husband  are  at  the  door,  and  shall 

10  carry  thee  out.  Then  fell  she  down  straightway  at  his 
feet,  and  yielded  up  the  ghost :  and  the  young  men  came 
in,  and  found  her  dead,  and,  carrying  her  forth,  buried  her 

1 1  by  her  husband.  And  great  fear  came  upon  all  the  church, 
and  upon  as  many  as  heard  these  things. 

By  way  of  contrast  to  Barnabas,  who  was  selected 
as  a  representative  of  the  true  spirit  of  the  Christian 
Brotherhood,  Luke  now  proceeds  to  tell  the  story 
of  two  others — Ananias  and  Sapphira — who  through 
selfishness  committed  a  sin  against  the  Brotherhood 
and   lost  their  lives  in  consequence.     It  must  be 


78  Westminster  New  Testament 

admitted  that  this  narrative  of  the  deaths  of 
Ananias  and  his  wife  raises  many  difficulties.  To 
explain  it  as  a  miraculous  intervention  of  God  seems 
on  ethical  and  theological  grounds  to  be  out  of  the 
question.  To  explain  it  as  a  natural  events  the 
sudden  deaths  being  due  to  the  excitement  caused 
by  the  discovery  of  the  deception^  is  also  scarcely 
possible.  The  death  of  one  of  the  offenders  might 
be  accounted  for  in  that  way,  but  surely  not  the 
death  of  both.  We  seem,  therefore,  to  be  reduced 
to  a  choice  of  the  following  hypotheses : — (1)  We 
may  say  that  the  story  is  exaggerated.  Probably 
one  death  occurred,  and  this  was  magnified  into 
two.  (2)  The  word  "death"  was  used  in  two 
senses  by  the  early  Christians.  It  might  mean 
physical  death,  or  it  might  mean  spiritual  death. 
When  the  story  was  first  told,  it  narrated  the 
spiritual  death  of  Ananias  and  Sapphira.  Their 
act  of  selfishness  ruined  them,  and  they  were  lost 
to  the  Brotherhood.  In  process  of  time,  however, 
spiritual  death  was  changed  into  physical  death, 
and  when  the  narrative  came  into  the  hands  of 
Luke,  the  theory  of  a  physical  death  had  been  so 
well  established  that  in  describing  the  fate  of 
Ananias  and  Sapphira  he  uses  language  which  is 
perfectly  unambiguous,  and  from  which  all 
traces  of  what  really  happened  have  been 
obliterated. 

2.  kept  back  part  of  the  price.  They  were 

anxious,  evidently,  to  gain  a  reputation  for 
generosity,  and  yet  unwilling  to  make  the  necessary 
sacrifice. 

3.  to  lie  to  the  Holy  Ghost.  The  action  of 
Ananias  was  something  more  than  a  crime  against 
the    community — it  was   a  sin   against  the   Holy 


Acts  V.  12-32  79 

Spirit,  who  was  the  impelling  force  from  which  the 
conception  of  the  Common  Life  had  arisen. 

4.  Whiles  it  remained,  etc.  This  verse  proves 
that  there  was  no  absolute  obligation  on  Ananias 
to  sell  his  possessions,  or  even  to  bring  the  money 
derived  from  the  sale  to  the  Apostles. 

5.  gave  Up  the  ghost.  I-e.,  expired.  The  word 
used  is  an  unusual  one,  and  is  only  found  in  ver.  10 
and  xii.  23. 

6.  the  young  men.  This  phrase  suggests  that 
the  distinction  between  "  the  elders  "  who  presided 
over  the  community  and  the  "young  men"  who 
carried  out  their  instructions  had  already  been 
made.     Elders  are  first  mentioned  in  xi.  30. 

7.  came  in.  The  Church  seems  to  have  been 
holding  a  meeting  at  the  time. 

9.  shall  carry  thee  out.  In  the  case  of 
Ananias,  Peter  did  not  threaten  death  or  show  any 
sign  that  he  expected  it  to  happen.  In  this  case, 
however,  he  clearly  foretells  Sapphira's  fate,  even 
if  he  does  not  imprecate  it  upon  her. 

11.  the  whole  church.  This  is  the  first 
instance  of  the  use  of  the  word  "  church  "  in  Acts, 
since  the  word  is  not  found  in  the  true  Greek  Text 
of  ii.  47.  It  is  a  significant  fact  that  the  word  is 
first  applied  to  the  Christian  community  by  Luke 
in  connection  with  the  account  of  the  Common 
Life. 


Acts  V.  12-32. 
THE  SECOND  ARREST   OF   THE  APOSTLES. 

12  And  by  the  hands  of  the  apostles  were   many  signs  and 
wonders  wrought  among  the  people  ;  (and  they  were  all 

13  with  one  accord  in  Solomon's  porch.     And  of  the  rest  durst 


8o   Westminster  New  Testament 

no  man  join  himself  to  them  :    but  the  people  magnified 

14  them.     And  believers  were  the  more  added  to  the  Lord, 

15  multitudes  both  of  men  and  women  ;)  insomuch  that  they 
brought  forth  the  sick  into  the  streets,  and  laid  them  on 
beds  and  couches,  that  at  the  least  the  shadow  of  Peter 

16  passing  by  might  overshadow  some  of  them.  There  came 
also  a  multitude  out  of  the  cities  round  about  unto  Jerusalem, 
bringing  sick  folks,  and  them  which  were  vexed  with  un- 

17  clean  spirits  :  and  they  were  healed  everyone.  Then  the 
high  priest  rose  up,  and  all  they  that  were  with  him, 
(which  is  the  sect  of  the  Sadducees,)  and  were  filled  with 

18  indignation,  and   laid   their   hands   on   the   apostles,  and 

19  put  them  in  the  common  prison.  But  the  angel  of  the 
Lord  by  night  opened  the  prison  doors,  and  brought  them 

20  forth,  and  said,  Go,  stand  and  speak  in  the  temple  to  the 

21  people  all  the  words  of  this  life.  And  when  they  heard 
that,  they  entered  into  the  temple  early  in  the  morning, 
and  taught.  But  the  high  priest  came,  and  they  that  were 
with  him,  and  called  the  council  together,  and  all  the 
senate  of  the  children  of  Israel,  and  sent  to  the  prison  to 

22  have  them  brought.  But  when  the  officers  came,  and 
found  them  not  in  the  prison,  they  returned,   and   told, 

23  saying.  The  prison  truly  found  we  shut  with  all  safety,  and 
the  keepers  standing  without  before  the  doors  :  but  when  we 

24  had  opened,  we  found  no  man  within.  Now  when  the  high 
priest  and  the  captain  of  the  temple  and  the  chief  priests 
heard  these  things,  they  doubted  of  them  whereunto  this 

25  would  grow.  Then  came  one  and  told  them,  saying, 
Behold,  the  men  whom  ye  put  in  prison  are  standing  in  the 

26  temple,  and  teaching  the  people.  Then  went  the  captain 
with  the  officers,  and  brought  them  without  violence  :  for 
they  feared  the  people,  lest  they  should  have  been  stoned. 

27  And  when  they  had  brought  them,  they  set  them  before 

28  the  council :  and  the  high  priest  asked  them,  saying,  Did 
not  we  straitly  command  you  that  ye  should  not  teach  in 
this  name  ?  and,  behold,  ye  have  filled  Jerusalem  with  your 
doctrine,  and   intend  to  bring  this  man's  blood  upon  us. 


Acts  V.  12-32  81 


29  Then  Peter  and  the  other  apostles  answered  and  said,  We 

30  ought  to  obey  God  rather  than  men.  The  God  of  our 
fathers  raised  up  Jesus,  whom  ye  slew  and  hanged  on  a 

31  tree.  Him  hath  God  exalted  with  his  right  hand  to  be  a 
Prince  and  a  Saviour,  for  to  give  repentance  to  Israel,  and 

32  forgiveness  of  sins.  And  we  are  his  witnesses  of  these 
things ;  and  so  is  also  the  Holy  Ghost,  whom  God  hath 
given  to  them  that  obey  him. 

We  commence  at  this  point  a  new  section  which 
has  no  immediate  connection  with  the  preceding 
paragraph.  This  section  contains  (a)  a  short 
summary  of  the  events  which  led  up  to  the  second 
arrest  (vers.  12-16);  {b)  the  account  of  the  arrest 
(vers.  17,  18) ;  (c)  the  miraculous  release  of  the 
Apostles  (vers.  19,  20);  (d)  the  meeting  of  the 
Council  (vers.  21-25);  (e)  the  re-arrest  (vers. 
26-28) ;  If)  Peter's  defence  (vers.  29-32). 

12.  many  signs  and  wonders.  Another 
general  statement  with  regard  to  the  miracles 
wrought  by  the  Apostles ;  cf  ii.  43. 

and  they  were  all,  etc.  The  A.V.  is  quite 
right  in  putting  this  and  the  following  clauses  in 
brackets.  They  break  the  sense  of  the  passage. 
Ver.  15  follows  immediately  after  the  first  half 
of  ver.  12. 

in  Solomon's  porch.  See  n.  on  iii.  11.  The 
Christians  were  still  attending  the  Temple  services. 

IS.  And  of  the  rest.  It  is  difficult  to  see  who 
are  meant  by  "the  rest."  The  best  explanation 
is  that  Luke  is  drawing  a  contrast  between  "the 
rest "  and  "  the  people "  mentioned  in  the  next 
clause.  It  refers,  therefore,  to  "the  classes/'  as 
opposed  to  "  the  masses  "  ;  i.e.,  to  the  nders,  priests, 
scribes,  etc. 

join  himself.  The  Greek  word  used  here 
6 


82   Westminster  New  Testament 

denotes  "to  attach  oneself  to."  Many  of  "the 
classes  "  sympathised  with  the  Christians,  but  did 
not  dare  to  publicly  associate  themselves  with  them. 

14-.  multitudes  both  ofmen  and  women.  In 
previous  references  (see  n.  on  iv.  4)  Luke  has  been 
able  to  give  the  numbers  of  the  converts.  But  the 
additions  to  the  Church  are  now  so  numerous 
that  statistics  are  impossible,  and  the  word  "  multi- 
tudes "  is  the  only  term  that  suffices  to  describe 
them. 

15.  at  least  his   shadow.      The  success  of 

Peter  and  John  roused  a  feeling  of  superstition  in 
the  minds  of  the  people.  Luke  does  not,  however, 
in  this  passage  suggest  that  there  were  any  grounds 
for  the  superstition,  or  state  that  any  cures  resulted 
from  it — as  in  the  parallel  cases  related  in  xix.  12. 

17.  the  high  priest.  Probably  Annas  is  meant, 
though  Caiaphas  was  the  actual  High  Priest. 
See  n.  on  iv.  6. 

the  sect  of  the  Sadducees.  As  in  the  case 
of  the  first  arrest,  the  Sadducees  are  found  playing 
the  principal  part  in  the  attack ;  see  iv.  1. 

19.  an  angel  of  the  Lord.  It  is  one  of  the 
characteristics  of  Luke  to  dwell  on  angelic  appear- 
ances, and  the  miraculous  deliverances  wrought  by 
them;  cf.  viii.  26,  xi.  13,  xii.  7-10. 

20.  the  words  of  this  life.  R.V.,  "  Life  "  with  a 
capital  letter,  because  it  was  one  of  the  terms  used 
to  describe  both  Christ  and  the  religion  which  He 
founded.  Compare  the  use  of  the  similar  term 
"  the  Way,"  which  is  employed  on  several  occasions 
in  the  Acts  to  describe  Christianity ;  cf.  ix.  2. 

21.  the  council  and  all  the  senate.   Probably 

"the  senate"  is  simply  another  name  for  "the 
council,"    and    it   would    be    better    to    translate 


Acts  V.  12-32  83 

"the  council^  even  all  the  senate."  The  repeti- 
tion is  perhaps  due  to  the  desire  of  Luke  to 
emphasise  the  fact  that  it  was  a  full  meeting  of  all 
the  members  of  the  Council^  and  not  a  small 
committee. 

24.  Now  when  the  high  priest.  The  best 
Greek  Text  omits  "  the  high  priest."  captain  of 
the  temple.    See  n.  on  iv.  1. 

whereunto  this  would  grow.  The  Greek 
words  mean  simply  "as  to  what  this  could 
mean." 

26.  for  they  feared  the  people.    Cf.  iv.  21. 

The  Council  was  always  afraid  to  act  counter  to 
popular  opinion. 

28.  Did  not  we  straitly  command?  This 
refers  to  the  commands  issued  by  the  Council  at 
the  former  trial  (iv.  18). 

29.  We  ought  to  obey.  Better,  "We  must 
obey."  Compare  Peter's  answer  to  the  Council  at 
the  first  trial  (iv.  19,  20). 

30.  raised  up.  It  is  not  quite  clear  whether 
these  words  refer  to  the  Resurrection  or  whether 
they  are  used  in  a  general  sense,  as  in  iii.  26. 

slew  and  hanged  on  a  tree.  This  is  a  mis- 
leading rendering,  as  it  seems  to  suggest  that  the 
Jews  slew  Jesus  before  they  crucified  Him.  The 
R.V.  is  better,  "  whom  ye  slew,  hanging  him  on  a 
tree." 

31.  a  Prince.  See  n.  on  the  words  "Prince  of 
life"  in  iii.  15. 

a  Saviour.  Observe  that  the  saving  power  of 
Christ  is  here  connected,  not  with  His  death,  but 
with  His  ascension  and  exaltation.  It  is  the 
exalted  Christ  who  gives  "  repentance  to  Israel  and 
forgiveness  of  sins." 


84  Westminster  New  Testament 


Acts  V.  33-42. 
THE  PLEA  OF  GAMALIEL. 

33  When  they  heard  that,  they  were  cut  to  the  heart,  and  took 

34  counsel  to  slay  them.  Then  stood  there  up  one  in  the 
council,  a  Pharisee,  named  Gamaliel,  a  doctor  of  the  law, 
had  in  reputation  among  all  the  people,  and  commanded 

35  to  put  the  apostles  forth  a  little  space  ;  and  said  unto  them, 
Ye  men  of  Israel,  take  heed  to  yourselves  what  ye  intend 

36  to  do  as  touching  these  men.  For  before  these  days  rose  up 
Theudas,  boasting  himself  to  be  somebody ;  to  whom  a 
number  of  men,  about  four  hundred,  joined  themselves : 
who  was  slain  ;  and  all,  as  many  as   obeyed   him,    were 

37  scattered,  and  brought  to  nought.  After  this  man  rose  up 
Judas  of  Galilee  in  the  days  of  the  taxing,  and  drew  away 
much  people  after  him  :  he  also  perished  ;  and  all,  even  as 

38  many  as  obeyed  him,  were  dispersed.  And  now  I  say  unto 
you.  Refrain  from  these  men,  and  let  them  alone :  for  if 
this   counsel   or   this   work   be   of  men,  it   will   come  to 

39  nought :  but  if  it  be  of  God,  ye  cannot  overthrow  it ;  lest 

40  haply  ye  be  found  even  to  fight  against  God.  And  to  him 
they  agreed  :  and  when  they  had  called  the  apostles,  and 
beaten  them,  they  commanded  that  they  should  not  speak 

41  in  the  name  of  Jesus,  and  let  them  go.  And  they  departed 
from  the  presence  of  the  council,  rejoicing  that  they  were 

42  counted  worthy  to  suffer  shame  for  his  name.  And  daily 
in  the  temple,  and  in  every  house,  they  ceased  not  to  teach 
and  preach  Jesus  Christ. 

Help  came  to  the  Apostles  from  an  unexpected 
quarter.  Gamaliel^  one  of  the  most  venerated 
Rabbis  of  the  day,  a  man  held  in  universal  esteem 
and  honour,  rose  in  the  Council  and  opposed  the 
proposal  that  Peter  and  John  should  receive  the 
same  doom  as  their  Master.     "  Let  them  alone," 


Acts  V.  33-42  8 


he  pleaded ;  "  if  this  work  be  of  men^  it  will  be  over- 
thrown ;  but  if  it  is  of  God,  ye  will  not  be  able  to 
overthrow  them."  Though  the  speech  as  reported 
by  Luke  contains  a  serious  anachronism  (see  n.  on 
Theudas),  we  have  no  grounds  for  doubting  the 
general  accuracy  of  the  account  which  is  given 
of  Gamaliel's  intervention. 

S4>.  a  Pharisee.  The  first  allusion  to  the 
Pharisees  in  this  book.  Throughout  Acts  the 
Pharisees  are  represented  as  being  more  or  less 
favourable  to  Christianity.  In  xv.  5  it  is  stated 
that  "some  of  them  believed." 

Gamaliel.  The  most  famous  Jewish  teacher 
of  the  day,  and  the  first  of  the  Jewish  Rabbis  to 
receive  the  higher  and  more  affectionate  title 
of  Rabban  ("our  Master").  He  was  the  grand- 
son of  Hillel,  the  founder  of  the  more  liberal 
school  of  Jewish  thought.  The  Apostle  Paul  was 
trained  "at  his  feet"  (xxii.  3).  So  great  was  his 
reputation,  that,  according  to  the  Mishna,  "with 
the  death  of  Gamaliel  the  reverence  for  the  Law 
ceased,  and  purity  and  abstinence  died  away." 

a  doctor  of  the  law.  An  official  teacher  and 
exponent  of  the  Jewish  Law.  The  Jewish  Code 
regulated  life  even  down  to  its  minutest  details, 
and  it  was  the  duty  of  the  Rabbi  to  interpret  its 
enactments  and  apply  them  to  the  changed  cir- 
cumstances of  the  times  in  which  he  lived. 

36.  Theudas.  The  case  of  Theudas  is  one  of 
the  most  serious  difficulties  in  Acts.  According  to 
Josephus,  the  revolt  of  Theudas  occurred  under  the 
Procuratorship  of  Cuspius  Fadus,  between  44  and 
46  A.D. ;  i.e.,  at  least  ten  years  later  than  the  date  at 
which  the  speech  of  Gamaliel  is  supposed  to  have 
been    delivered.      The    account   which    Josephus 


86   Westminster  New  Testament 

gives  of  the  event  is  as  follows :  ''  Now  it  came 
to  pass  while  Fad  us  was  Procurator  of  Judaea,  that 
a  certain  magician,  whose  name  was  Theudas, 
persuaded  a  great  part  of  the  people  to  take 
their  effects  with  them  and  to  follow  him  to  the 
river  Jordan.  For  he  told  them  that  he  was  a 
prophet,  and  that  he  would  by  his  own  command 
divide  the  river  and  afford  them  an  easy  passage 
over  it:  and  many  were  deluded  by  his  words. 
However,  Fadus  did  not  permit  them  to  take  any 
advantage  of  his  wild  attempt,  but  sent  a  troop 
of  horsemen  out  against  them,  who,  falling  upon 
them  unexpectedly,  slew  many  of  them  and  took 
many  of  them  alive.  They  also  took  Theudas 
alive,  and  cut  off  his  head  and  carried  it 
to  Jerusalem"  (^Antiquities,  xx.  5.  1).  If  the 
Theudas  of  Josephus  and  the  Theudas  of  Acts 
are  the  same  person,  Luke  is  guilty  of  the  serious 
mistake  of  making  Gamaliel  allude  in  his  speech 
to  an  event  which  did  not  happen  till  ten  years 
later.  The  only  way  in  which  the  historicity  of 
Luke's  statements  can  be  maintained  is  by  deny- 
ing the  identity  of  the  two  men  and  asserting 
that  the  Theudas  mentioned  by  Gamaliel  is  quite 
different  from  the  Theudas  who  figures  in  the 
pages  of  Josephus.  The  difficulty  about  this 
explanation  is  that  Gamaliel's  Theudas  was 
evidently  a  well-known  man,  and  it  is  hardly 
likely  that  no  reference  would  have  been  made 
to  him  in  Josephus. 

37.  After  this  man.  Another  difficulty,  at 
least,  on  the  assumption  of  the  identity  of  the 
Theudas  of  Acts  and  the  Theudas  of  Josephus. 
The  date  of  Theudas  is,  as  we  have  seen,  about 
44  to  46  A.D.     The  date  of  Judas  is  fixed  by  the 


Acts  V.  33-42  87 

expression  "  in  the  days  of  the  taxing/'  between 
the  years  6-8  a.d.,  and  yet  the  rising  of  Judas 
in  6-8  A.D.  is  spoken  of  as  subsequent  to  the 
rising  of  Theudas  in  46-48  a.d.  It  is  a  strange 
coincidence  that  Josephus  mentions  Theudas  and 
Judas  in  close  connection  and  in  the  same  order 
as  Luke,  though  he  does  not  make  the  blunder 
about  their  relative  dates.  Some  modern  scholars 
suppose  that  Luke  derived  his  information  from 
Josephus,  and  made  the  mistake  through  careless- 
ness, being  misled  by  the  fact  that  the  account 
of  Judas'  revolt  followed  that  of  Theudas.  The 
similar  collocation  of  the  names  may,  however,  be 
purely  accidental. 

Judas  of  Galilee.  From  the  notices  in 
Josephus,  who  mentions  Judas  on  four  separate 
occasions,  we  gather  that  at  the  time  when  the 
second  Roman  census  was  being  taken  by  Quir- 
inius,  Judas  reproached  the  Jews  with  cowardice, 
induced  not  a  few  of  them  to  refuse  to  make  any 
returns  with  regard  to  their  property,  and  headed 
a  revolt  against  the  Romans.  No  information  is 
given,  however,  as  to  the  course  of  the  revolt  or 
the  fate  of  its  leader.  According  to  Josephus, 
Judas  was  the  founder  of  a  new  party,  known  as 
the  Zealots,  which  openly  advocated  a  policy  of 
armed  resistance  to  the  Roman  rule. 

in  the  days  of  the  taxing.  R.  V., "  enrolment." 
This  refers  to  the  second  Roman  census  of  Palestine, 
which  took  place  in  6-7  a.d.  The  first  was  made 
just  before  the  birth  of  Christ ;  see  Luke  ii.  2. 

38.  Refrain  from  these  men.  The  opposition 
of  the  Pharisees,  as  we  have  seen,  had  weakened 
since  the  Crucifixion.  In  Acts  xv.  5  we  are  told 
that   "certain    of  them   believed."     There   is    no 


88   Westminster  New  Testament 

evidence,  however,  to  show  that  Gamaliel  ever 
embraced  the  Christian  Faith.  His  attitude  is 
that  of  a  detached  onlooker  who  is  willing  to 
give  the  new  movement  a  chance  of  vindicating 
itself. 

39.  if  it  be  of  God.  The  test  which  GamaUel 
proposes  to  apply  is  that  enunciated  by  Christ  in 
the  Sermon  on  the  Mount:  "By  their  fruits  ye 
shall  know  them"  (Matt.  vii.  I6). 

40.  when  they  had  .  .  .  beaten  them.  This 
marks  an  advance  upon  the  decision  at  the  first 
trial,  when  the  Apostles  were  dismissed  with  a 
caution  (iv.  21). 

4-2.  daily  in  the  temple.  The  connection 
with  the  Temple  was  still  maintained.  See  n.  on 
ii.  46. 

preach  Jesus  Christ.  The  R.V.  rendering 
is  better,  "preach  Jesus  as  the  Christ."  The 
great  theme  of  the  preaching  was  "Jesus  is  the 
Christ  (or  Messiah)." 


Acts  vi.  1-7. 

THE  APPOINTMENT  OF  THE  FIRST 
OFFICERS. 

And  in  those  days,  when  the  number  of  the  disciples  was 
multipHed,  there  arose  a  murmuring  of  the  Grecians 
against  the  Hebrews,  because  their  widows  were  neglected 

2  in  the  daily  ministration.  Then  the  twelve  called  the 
multitude  of  the  disciples  unto  them,  and  said,  It  is  not 
reason  that  we  should  leave  the  word  of  God,  and  serve 

3  tables.  '\\nierefore,  brethren,  look  ye  out  among  you 
seven  men  of  honest  report,  full  of  the  Holy  Ghost  and 


Acts  vi.  1-7  89 

4  wisdom,  whom  we  may  appoint  over  this  business.  But 
we  will  give  ourselves  continually  to  prayer,  and  to  the 

5  ministry  of  the  word.  And  the  saying  pleased  the  whole 
multitude  :  and  they  chose  Stephen,  a  man  full  of  faith 
and  of  the  Holy  Ghost,  and  Philip,  and  Prochorus,  and 
Nicanor,  and  Timon,  and  Parmenas,  and  Nicolas  a  pro- 

6  selyte  of  Antioch  :  whom  they  set  before  the  apostles  : 
and  when  they  had  prayed,  they  laid  their  hands  on  them. 

7  And  the  word  of  God  increased ;  and  the  number  of  the 
disciples  multiplied  in  Jerusalem  greatly ;  and  a  great 
company  of  the  priests  were  obedient  to  the  faith. 

We  reach  here  a  new  point  in  the  development 
of  the  Churchy  viz.,  the  beginning  of  a  definite 
organisation.  This  passage  should  be  linked 
on  to  the  two  accounts  of  the  Common  Life 
(ii.  41-47,  iv.  32-37).  The  evolution  had 
already  passed  through  two  phases.  In  the  first 
stage  we  find  absolutely  no  trace  of  any  organisa- 
tion at  all.  The  distribution  of  gifts  was  made 
by  the  donors  themselves.  In  the  second  stage, 
the  Apostles  are  found  discharging  the  duty  of 
almoners  (see  notes  on  iv.  32).  The  present 
paragraph  represents  the  third  stage.  The 
Apostles  find  that  the  task  is  too  burdensome, 
and  ask  the  Church  to  appoint  seven  special 
men  for  the  work.  The  particular  office  to  which 
"the  Seven"  were  appointed  is  a  matter  of 
dispute.  There  are  three  theories.  (a)  The 
traditional  view  identifies  them  with  deacons, 
and  regards  this  narrative  as  an  account  of  the 
origin  of  the  diaconate.  There  are,  however, 
some  very  forcible  objections  to  this  view.  The 
word  "deacon"  is  not  mentioned  in  the  passage, 
nor  indeed  in  the  Acts.  It  occurs  for  the  first 
time   in    Paul's   Epistle   to   the    Philippians   i.    1. 


90   Westminster  New  Testament 

Moreover,  there  is  no  evidence  that  "  the  Seven  " 
were  ever  identified  with  the  deacons  till  towards 
the  close  of  the  second  century.  (6)  Others 
suppose  that  they  represent  the  office  of  presbyter 
or  elder,  which  is  frequently  mentioned  in  Acts 
(see  xi.  30).  (c)  Others,  again,  regard  them  as 
a  temporary  committee  appointed  for  a  definite 
purpose,  and  think  that  as  the  idea  of  the 
Common  Life  died  away,  they  ceased  to  exist. 

It  is  difficult  to  decide  between  these  views. 
We  may  say  this,  however  —  though  no  actual 
connection  between  ^^the  Seven"  and  the  later 
deacons  can  be  proved,  the  action  of  the  Church 
in  appointing  these  men  created  a  precedent 
which  must  have  fostered  and  may  even  have 
occasioned  the  development  of  the  diaconate. 

1.  Grecians.  This  translation  is  misleading. 
The  men  alluded  to  were  not  Greeks  but  Jews 
of  a  particular  type.  Roughly  speaking,  the  Jews 
may  be  divided  into  two  classes  :  (l)  the  Hebrews, 
or  those  Jews  who  maintained  their  own  national 
tongue,  used  the  Hebrew  Bible,  and  refused  to 
adopt  un-Jewish  manners  and  customs ;  (2)  the 
Hellenists,  who  lived  for  the  most  part  outside 
Palestine  (see  n.  on  ii.  5),  spoke  the  Greek 
language,  used  a  Greek  Bible — the  Septuagint, 
as  it  was  called,  and  conformed,  at  any  rate  in  non- 
essentials, to  the  habits  of  the  people  among  whom 
they  lived.  It  is  the  latter  class  which  is  referred 
to  here  under  the  term  "  Grecians."  The  R.V.  re- 
moves the  misconception  by  translating  "  Grecian 
Jews."  The  two  classes  were  always  more  or  less 
at  enmity,  and  it  seems  clear  that  the  Hebrew 
Christians  inherited  the  old  animosity,  and  were 
somewhat  reluctant  to  admit  the  Hellenists  into  the 


Acts  vi.  1-7  91 

Church  on  equal  terms.  Hence  ^'  the  murmurmg." 
The  action  of  the  Church,  however,  represents  a 
decision  that  the  Hellenists,  no  less  than  the 
Hebrews,  were  to  receive  complete  recognition 
and  a  full  share  of  all  the  privileges  of  the  Christian 
Brotherhood. 

2.  the  multitude  of  the  disciples.  Another 
illustration  of  the  democratic  character  of  the 
early  Church.  The  Apostles  do  not  claim  authority- 
over  the  Church,  but  leave  the  decision  in  the 
hands  of  the  disciples. 

serve  tables.  This  phrase  may  be  used  in  two 
senses.  (1)  The  tables  may  be  those  on  which  the 
common  meal  was  served,  and  the  phrase  would 
then  refer  to  the  duties  connected  with  the  distri- 
bution of  food.  (2)  The  tables  may  be  those  at 
which  the  contributions  of  the  Church  were  received 
and  disbursed.  Cf.  "the  tables  of  the  money- 
changers" (Matt.  xxi.  12),  and  the  reference  would 
then  be  to  the  management  of  the  Church  finances. 

3.  seven.  The  number  seven  was  chosen  partly 
because  of  its  sacred  associations  and  partly  too, 
no  doubt,  because  it  seems  to  have  been  the  usual 
number  adopted  by  the  Jews  when  appointing 
committees  of  management  for  the  public  business 
of  the  towns. 

full  of  the  Holy  Ghost.  The  best  MSS. 
omit  "  Holy,"  and  so  the  R. V.  translates  "  full  of 
the  Spirit."  Observe  that  though  these  men  are 
appointed  for  business  purposes,  the  highest 
qualifications  are  regarded  as  necessary. 

whom  we  may  appoint.  The  choice  was 
made  by  the  people,  the  definite  act  of  appoint- 
ment by  the  Apostles. 

5.  Stephen  .  .  .  Nicolas.     Stephen  and  Philip 


92   Westminster  New  Testament 

are  the  only  members  of"  the  Seven  "  who  achieved 
fame.  Nothing  is  known  about  the  other  five, 
though  some,  without  any  justification,  have 
identified  Nicolas  with  the  founder  of  the  sect 
of  the  Nicolaitans  (Rev.  ii.  6). 

a  proselyte.  I-e.,  one  who  had  been  converted 
to  Judaism. 

Antioch.     See  n.  on  xi.  22. 

6.  they  laid  their  hands  upon  them.  "  The 
laying  on  of  hands  "  was  a  symbolical  act  among 
the  Jews  :  cf.  Gen.  xlviii.  15  ;  Num.  viii.  10  ;  Deut. 
xxxiv.  9.  It  was  used  by  the  Jews  on  various 
occasions — "Chiefly,"  as  Ur,  Hatch  says,  "in  the 
appointment  of  members  of  the  local  courts,  in 
admitting  a  scholar  to  study  and  in  giving  him 
authority  to  teach  —  in  the  ceremony,  in  other 
words,  which  corresponds  to  our  graduation." 
There  is  no  warrant  for  the  theory  that  "the 
laying  on  of  hands  "  was  supposed  to  convey  super- 
natural grace.  For  other  uses  of  the  phrase  in 
Acts  see  viii.  17,  ix.  17,  xiii.  3,  xix.  6,  xxviii.  8. 

7.  a  great  company  of  priests  were  obedient. 
A  proof  of  the  progress  which  Christianity  was 
making  in  Jerusalem.  The  constant  attendance 
of  the  Christians  at  the  Temple  services  and  the 
speeches  of  Peter  in  Solomon's  porch  had  evidently 
impressed  the  priests  and  won  many  of  them  over 
to  Christianity. 

Acts  vi.  8-15. 
THE  PREACHING  OF  STEPHEN. 

8  And  Stephen,  full  of  faith  and  power,  did  great  wonders 

9  and  miracles  among  the  people.     Then  there  arose  certain 
of  the  synagogue,  which  is  called  the  synagogue  of  the 


Acts  vi.  8-15 


93 


Libertines,  and  Cyrenians,  and  Alexandrians,  and  of  them 

10  of  Cilicia  and  of  Asia,  disputing  with  Stephen.  And  they 
were  not  able  to  resist  the  wisdom  and  the  spirit  by  which 

11  he  spake.  Then  they  suborned  men,  which  said,  We 
have  heard  him  speak  blasphemous  words  against  Moses, 

12  and  against  God.  And  they  stirred  up  the  people,  and 
the   elders,   and   the   scribes,   and   came   upon   him,   and 

13  caught  him,  and  brought  him  to  the  council,  and  set  up 
false  witnesses,  which  said,  This  man  ceaseth  not  to  speak 
blasphemous  words  against  this  holy  place,  and  the  law  : 

14  for  we  have  heard  him  say,  that  this  Jesus  of  Nazareth 
shall   destroy  this   place,    and   shall   change  the   customs 

15  which  Moses  delivered  us.  And  all  that  sat  in  the  council, 
looking  stedfastly  on  him,  saw  his  face  as  it  had  been  the 
face  of  an  angel. 

From  the  account  of  the  appointment  of  the 
Seven,  Luke  passes  on  to  describe  the  work  of 
Stephen — the  most  important  of  the  new  officers. 
The  significance  of  Stephen  can  scarcely  be  over- 
estimated. His  preaching  marks  the  most  decisive 
advance  that  had  as  yet  been  taken  by  the  Church. 
Hitherto  the  Christian  community  had  been  bound 
up  in  the  closest  way  with  the  Jews.  In  the  era 
before  Stephen,  Christianity  was  practically  a 
Jewish  sect,  like  Pharisaism,  for  instance.  The 
only  point  of  separation  was  the  distinctive  belief 
that  Jesus  was  the  Messiah.  It  was  Stephen 
who  in  the  first  instance  saved  the  Church  from 
remaining  a  mere  branch  of  Judaism,  and  struck 
the  first  note  of  Universalism.  He  asserted  that 
Christianity  was  independent  of  the  Temple  and 
of  the  Law,  and  must  not  be  confined  within  the 
narrow  channels  of  Jewish  custom  and  belief. 
This  audacious  utterance  brought  him  into 
collision  not  only  with  the    authorities,  but  with 


94   Westminster  New  Testament 

the  people  as  well,  and  finally  resulted  in  his 
martyrdom. 

9.  the  synagogue  of  the  Libertines.  The 
Libertines  were  probably  Jewish  prisoners  of  war 
(or  their  children)  who  had  been  taken  captive  to 
Rome,  but  had  been  subsequently  set  at  liberty. 
Upon  their  return  to  Jerusalem  they  seem  to  have 
formed  a  synagogue  of  their  own. 

It  is  uncertain  whether  the  five  classes  of  people 
mentioned  in  this  verse  belonged  to  one  synagogue. 
Some  scholars  think  there  is  a  reference  to  five 
separate  synagogues.  This  may  easily  be  the  case, 
because  we  know  that  there  were  no  less  than 
480  synagogues  in  Jerusalem.  Others,  again, 
suppose  that  three  synagogues  are  alluded  to, 
the  first  belonging  to  the  Libertines,  the  second 
to  the  Cyrenians  and  Alexandrians,  the  third  to 
those  who  had  come  from  Cilicia  and  Asia. 

Cyrenians.  See  n.  on  ii.  9-  Alexandrians. 
Alexandria,  the  famous  city  founded  by  Alexander 
the  Great,  was  the  capital  of  Egypt,  and  was  re- 
nowned at  this  period  for  its  University,  which  was 
one  of  the  most  important  centres  of  learning  in 
the  ancient  world. 

Cilicia.  A  district  to  the  south-east  of  what  is 
now  known  as  Asia  Minor.  Its  capital  was  Tarsus, 
the  birthplace  of  the  Apostle  Paul. 

disputing  with  Stephen.  It  should  be  noted 
that  all  these  synagogues  (that  is,  if  we  assume 
that  there  was  more  than  one)  belonged  to  the 
Hellenists.  Stephen's  mission  seems  to  have  been 
principally  directed  to  them,  and  they,  strangely 
enough,  proved  far  more  hostile  to  Christianity  than 
the  Hebrews. 

11.  They  suborned  men.    "  To  suborn  "  means 


Acts  vii  95 

"  to  procure/'  but  the  word  is  almost  always  used 
in  a  bad  sense.  The  witnesses  twisted  the  words 
of  Stephen,  and  asserted  that  he  had  blasphemed 
Moses  and  God. 

12.  they  stirred  up  the  people.  Hitherto 
the  people  had  favoured  the  work  of  the  Apostles, 
but  the  opponents  of  Christianity,  trading  on  the 
words  of  Stephen,  stirred  up  their  prejudices,  and 
so  for  the  first  time  in  Acts  we  find  them  siding 
with  the  authorities. 

13.  blasphemous  words,  etc.  The  charge 
brought  against  Stephen  was  that  he  had  attacked 
the  Temple  and  the  Law.  The  words  which  he 
actually  used  may  probably  be  deduced  from  vii. 
48,  49. 

this  holy  place.  The  Council  met  within  the 
precincts  of  the  Temple  buildings. 

14.  Jesus  .  .  .  shall  destroy  this  place.  The 

success  which  this  accusation  had  met  with  when 
it  was  brought  against  Christ  (Mark  xiv.  58)  no  doubt 
led  to  its  repetition  in  the  case  of  Stephen. 

15.  the  face  of  an  angel.    This  beautiful  little 

graphic  touch  was  probably  derived  from  Paul,  who 
was  present  on  the  occasion  (vii.  58,  xxii.  20). 


Acts  vii. 

STEPHEN'S  GREAT  APOLOGY. 

It  is  not  easy  to  follow  the  argument  of  Stephen's 
speech,  because  two  lines  of  thought  are  inter- 
woven, and  sometimes  one  and  sometimes  the  other 
assumes  the  chief  place.  There  can  be  little  doubt 
that  the  main  theme  is  to  be  found  in  vers.  48,  49. 


96  Westminster  New  Testament 

Stephen  defends  his  assertion  that  true  reHgion 
is  independent  of  the  Temple  and  the  Law,  by  an 
appeal  to  histoiy.  He  shows  (a)  that  long  before 
either  Temple  or  Law  existed,  God  had  made  a 
covenant  with  Abraham  ;  (6)  that  He  had  revealed 
Himself  to  Joseph  and  Moses  in  Egypt  when  they 
were  far  away  from  the  sacred  city  of  Jerusalem ; 
(c)  that  He  had  been  with  Israel  during  their  time 
of  wandering  in  the  wilderness,  and  had  accepted 
their  worship  ;  (d)  that  even  when  the  Temple  was 
built  by  Solomon  it  was  distinctly  stated  in  the 
prayer  of  dedication  that  the  presence  of  God  was 
not  restricted  within  its  walls. 

Running  side  by  side  with  this  main  theme, 
however,  there  is  a  subsidiary  line  of  thought. 
Stephen  shows  from  the  history  of  the  past  that 
there  had  been  men  in  every  age  who,  like  his 
accusers,  persecuted  the  prophets  and  resisted  the 
new  revelation  of  truth  which  they  brought  to  the 
world.  This  line  of  argument  comes  to  the  front 
in  vers.  25-29,  39-4^3,  51-53. 

The  speech  may  be  divided  into  the  following 
sections: — (l)  The  dealings  of  God  with  the  patri- 
archs as  illustrating  the  universality  of  true  worship 
(vers.  l-l6).  (2)  The  story  of  Moses  as  illustrating 
the  unwillingness  of  men  to  receive  the  Divine 
deliverance  (vers.  17-43).  (3)  The  building  of  the 
Temple  and  Stephen's  final  appeal  (vers.  44-53). 


I.  God's  Dealings  with  the  Patriarchs 
(vii.  1-16). 

Then  said  the  high  priest,  Are  these  things  so  ?    And  he 

2  said,   Men,   brethren,   and  fathers,  hearken  ;  The  God  of 

glory  appeared  unto  our  father  Abraham,  when  he  was  in 


Acts  vii.  1-16 


97 


3  Mesopotamia,  before  he  dwelt  in  Charran,  and  said  unto 
him,  Get  thee  out  of  thy  country,  and  from  thy  kindred, 

4  and  come  into  the  land  which  I  shall  shew  thee.  Then 
came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt  in 
Charran  :  and  from  thence,  when  his  father  was  dead,  he 

5  removed  him  into  this  land,  wherein  ye  now  dwell.  And 
he  gave  him  none  inheritance  in  it,  no,  not  so  much  as  to 
set  his  foot  on  :  yet  he  promised  that  he  would  give  it  to 
him  for  a  possession,  and  to  his  seed  after  him,  when  as 

6  yet  he  had  no  child.  And  God  spake  on  this  wise.  That 
his  seed  should  sojourn  in  a  strange  land  ;  and  that  they 
should  bring  them  into  bondage,  and  entreat  them  evil  four 

7  hundred  years.  And  the  nation  to  whom  they  shall  be  in 
bondage  will  I  judge,  said  God  :  and  after  that  shall  they 

8  come  forth,  and  serve  me  in  this  place.  And  he  gave  him 
the  covenant  of  circumcision :  and  so  Abraham  begat 
Isaac,   and  circumcised  him  the  eighth   day ;    and    Isaac 

9  begat  Jacob  :  and  Jacob  begat  the  twelve  patriarchs.  And 
the  patriarchs,  moved  with  envy,  sold  Joseph  into  Egypt : 

10  but  God  was  with  him,  and  delivered  him  out  of  all  his 
afflictions,  and  gave  him  favour  and  wisdom  in  the  sight  of 
Pharaoh  king  of  Egypt ;  and  he  made  him  governor  over 

1 1  Egypt  and  all  his  house.  Now  there  came  a  dearth  over 
all  the  land  of  Egypt  and  Chanaan,  and  great  affliction : 

12  and  our  fathers  found  no  sustenance.  But  when  Jacob 
heard  that  there  was  corn  in  Egypt,  he  sent  out  our  fathers 

13  first.  And  at  the  second  time  Joseph  was  made  known  to 
his  brethren  ;  and  Joseph's  kindred  was  made  known  unto 

14  Pharaoh.  Then  sent  Joseph,  and  called  his  father  Jacob 
to  him,  and  all  his  kindred,  threescore  and  fifteen  souls. 

15  So  Jacob  went  down  into  Egypt,  and  died,  he,  and  our 

16  fathers,  and  were  carried  over  into  Sychem,  and  laid  in 
the  sepulchre  that  Abraham  bought  for  a  sum  of  money  of 
the  sons  of  Emmor  the  father  of  Sychem. 

In  the  opening  section  the  emphasis  is  laid  upon 
the  fact  that   God's  dealings  with  the  patriarchs 

7 


98   Westminster  New  Testament 

were  absolutely  unconnected  not  merely  with  the 
Temple,  but  even  with  the  Holy  Land  itself. 
Stephen,  like  Paul  in  later  times  (cf.  Rom.  iv. ; 
Gal.  iii.),  goes  back  behind  the  Law  and  the  priest- 
hood to  the  time  of  Abraham,  and  grounds  his 
position  upon  the  undeniable  facts  connected  with 
the  religious  experience  of  the  great  founder  of 
the  Jewish  people. 

2.  The  God  of  glory.  Comparewith  this  unusual 
expression  the  similar  phrases,  "  the  King  of  glory  " 
(Ps.  xxiv.  9)  and  ^"^the  Lord  of  glory,"  which  is 
applied  to  Christ  (1  Cor.  ii.  8 ;  Jas.  ii.  1).  When 
the  word  "glory"  is  used  of  God  it  generally 
carries  with  it  the  idea  of  Divine  manifestation. 
The  phrase,  therefore,  is  most  appropriate  in  the 
present  connection,  because  Stephen  is  speaking  of 
the  Divine  manifestation  to  Abraham. 

appeared  ...  in  Mesopotamia.  These 
words  are  emphatic.  The  point  is,  of  course,  that 
God's  manifestation  to  Abraham  took  place  in  a 
foreign  land,  and  not  in  the  Temple  at  Jerusalem. 

before  he  dwelt  in  Charran.  There  is  a  dis- 
crepancy between  this  statement  and  Gen.  xii.  1-5, 
where  it  is  said  that  the  call  came  to  Abraham 
after  he  had  left  Charran.  There  is  another 
tradition  which  has  been  preserved  in  Philo  and 
Josephus,  and  is  implied  in  Gen.  xv.  7;  Josh.  xxiv. 
2,3;  Neh.  ix.  7,  that  the  call  came  to  him  at  Ur  of 
the  Chaldees.  Stephen  seems  to  have  followed 
this  tradition  in  preference  to  the  statement  of 
Gen.  xii.  1-5. 

Charran  (or  Haran,  as  it  is  spelt  in  the  R.V.). 
A  city  in  the  N.W.  of  Mesopotamia,  and  S.E.  of 
Edessa,  where  Abraham  lived  after  leaving  Ur  of 
the  Chaldees  (Gen.  xi.  31). 


Acts  vii.  1-16 


99 


3.  Get  thee  out  of  thy  country.    This  verse 

forms  part  of  the  promise  made  by  God  to  Abraham 
(Gen.  xii.  1,  2).  In  Genesis  the  promise  continues  : 
"  I  will  make  of  thee  a  great  nation^  and  I  will  bless 
them  that  bless  thee/'  etc. 

4.  when  his  father  was  dead.  According  to 
the  facts  stated  in  the  Book  of  Genesis,  Terah  lived 
for  sixty  years  after  Abraham's  departure  from 
Charran  (Gen.  xi.  26,  32,  xii.  4).  The  version  given 
by  Stephen  appears  also  in  Philo.  The  modification 
in  the  tradition  was  due  probably  to  the  desire  of 
the  Jews  to  save  Abraham  from  the  imputation  of 
unfilial  conduct. 

he  removed  him.    he  =  God. 

5.  gave  him  none  inheritance.  According  to 
Gen.  xxiii.  13,  Abraham  purchased  a  field  from  the 
sons  of  Heth.  There  is  no  discrepancy,  however, 
because  the  emphasis  is  here  laid  on  the  word 
'^gave." 

6.  And  God  spake.  The  quotation  in  this 
verse  is  substantially  in  agreement  with  the  words 
recorded  in  Gen.  xv.  13,  14. 

four  hundred  years.  This  is  a  round  number, 
and  there  is  no  discrepancy  between  it  and  the 
more  precise  figure  —  430  —  which  is  given  in 
Ex.  xii.  40  and  Gal.  iii.  17. 

9.  sold  Joseph  into  Egypt.  In  keeping 
with  his  main  argument  Stephen  hurries  over 
the  history  of  the  patriarchs  in  Palestine.  His 
point  all  through  this  part  of  the  speech  is 
to  show  how  God  revealed  Himself  in  foreign 
lands. 

14.  threescore     and    fifteen    souls.     The 

Hebrew  and  Greek  versions  of  the  Old  Testa- 
ment differ  as  to  the  precise  number,  the  former 


loo   Westminster  New  Testament 

giving  it  as  70,  the  latter  as  75.  Stephen 
follows  the  Greek,  with  which  as  a  Hellenist  he 
would,  of  course,  be  more  familiar. 

16.  Sychem  =  Shechem.  There  are  two  irre- 
concilable discrepancies  between  this  verse  and 
the  statements  in  Genesis.  («)  According  to  Gen. 
xlix.  30  and  1.  13,  Jacob  was  buried  "in  the  cave 
of  Machpelah,  before  Mamre,"  and  not  at 
Shechem,  as  is  stated  here.  (b)  The  piece  of 
land  at  Shechem,  purchased  from  the  sons  of 
Hamor  (  =  Emmor),  was  bought,  according  to  Gen. 
xxxiii.  19,  by  Jacob,  and  not  by  Abraham.  The 
same  variation  from  the  received  text  of  Genesis 
is  also  found  in  the  apocryphal  Book  of  Jubilees, 
and  this  is  no  doubt  the  source  of  Luke's  statement 
here. 

The  reference  to  the  burial  of  Jacob,  which 
seems  at  first  sight  absolutely  irrelevant,  is  prob- 
ably introduced  to  prove  that  the  patriarchs 
possessed  no  land  in  Palestine  except  the  burying- 
ground. 

the  sons  of  Emmor  the  father  of  Sychem. 
The  best  MSS.  read  here,  "  the  sons  of  Hamor  in 
Shechem,"  and  this  is  the  rendering  in  the  R.V. 


STEPHEN'S  GREAT  APOLOGY— (con^mued). 
H.  The  History  of  Moses  (vii.  17-4-3). 

17  But  when  the  time  of  the  promise  drew  nigh,  which  God 
had  sworn  to  Abraham,  the  people  grew  and  multiplied  in 

18  Egypt,  till  another  king  arose,  which  knew  not  Joseph. 

19  The    same    dealt    subtilly  with    our    kindred,    and    evil 


Acts  vii.  17-43  loi 


entreated  our  fathers,  so  that  they  cast   out   their  young 

20  children,  to  the  end  they  might  not  live.  In  which  time 
Moses  was  born,  and  was  exceeding  fair,  and  nourished  up 

21  in  his  father's  house  three  months  :  and  when  he  was 
cast  out,  Pharaoh's  daughter  took  him  up,  and  nourished 

22  him  for  her  own  son.  And  Moses  was  learned  in  all  the 
wisdom  of  the  Egyptians,  and  was  mighty  in  words  and  in 

23  deeds.     And  when  he  was  full  forty  years  old,  it  came  into 

24  his  heart  to  visit  his  brethren  the  children  of  Israel.  And 
seeing  one  of  them  suffer  wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed,  and  smote  the  Egyptian  : 

25  for  he  supposed  his  brethren  would  have  understood  how 
.  that  God  by  his  hand  would  deliver  them  :  but  they  under- 

26  stood  not.  And  the  next  day  he  shewed  himself  unto 
them  as  they  strove,  and  would  have  set  them  at  one  again, 
saying.   Sirs,  ye  are  brethren  ;  why  do  ye  wrong  one  to 

27  another  ?  But  he  that  did  his  neighbour  wrong  thrust  him 
away,  saying,  Who  made  thee  a  ruler  and  a  judge  over  us? 

28  Wilt  thou  kill  me,  as  thou  diddest  the  Egyptian  yesterday? 

29  Then  fled  Moses  at  this  saying,  and  was  a  stranger  in  the 

30  land  of  Madian,  where  he  begat  two  sons.  And  when 
forty  years  were  expired,  there  appeared  to  him  in  the 
wilderness  of  mount  Sina  an  angel  of  the  Lord  in  a  flame 

31  of  fire  in  a  bush.  When  Moses  saw  it,  he  wondered  at  the 
sight :  and  as  he  drew  near  to  behold  it,  the  voice  of  the 

32  Lord  came  unto  him,  saying,  I  am  the  God  of  thy 
fathers,  the  God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob.     Then  Moses  trembled,  and  durst  not 

33  behold.  Then  said  the  Lord  to  him.  Put  off"  thy  shoes 
from  thy  feet :  for  the  place  where  thou  standest  is  holy 

34  ground.  I  have  seen,  I  have  seen  the  affliction  of  my 
people  which  is  in  Egypt,  and  I  have  heard  their  groaning, 
and  am  come  down  to  deliver  them.     And  now  come,  I 

35  will  send  thee  into  Egypt.  This  Moses  whom  they  refused, 
saying.  Who  made  thee  a  ruler  and  a  judge  ?  the  same  did 
God  send  to  be  a  ruler  and  a  deliverer  by  the  hand  of  the 

36  angel  which  appeared  to  him  in  the  bush.      He  brought 


I02 


Westminster  New  Testament 


them  out,  after  that  he  had  shewed  wonders  and  signs  in 
the  land  of  Egypt,  and  in  the  Red  sea,  and  in  the  wilder- 

37  ness  forty  years.  This  is  that  Moses,  which  said  unto  the 
children  of  Israel,  A  prophet  shall  the  Lord  your  God 
raise  up  unto  you  of  your  brethren,  like  unto  me ;   him 

38  shall  ye  hear.  This  is  he,  that  was  in  the  church  in  the 
wilderness  with  the  angel  which  spake  to  him  in  the 
mount  Sina,  and  with  our  fathers  :  who  received  the  lively 

39  oracles  to  give  unto  us :  to  whom  our  fathers  would  not 
obey,  but  thrust  him  from  them,  and  in  their  hearts  turned 

40  back  again  into  Egypt,  saying  unto  Aaron,  Make  us  gods 
to  go  before  us  :  for  as  for  this  Moses,  which  brought  us 
out  of  the  land  of  Egypt,  we  wot  not  what  is  become  of 

41  him.  And  they  made  a  calf  in  those  days,  and  offered 
sacrifice  unto  the  idol,  and  rejoiced  in  the  works  of  their 

42  own  hands.  Then  God  turned,  and  gave  them  up  to 
worship  the  host  of  heaven  ;  as  it  is  written  in  the  book  of 
the  prophets,  O  ye  house  of  Israel,  have  ye  offered  to  me 
slain  beasts  and  sacrifices  by  the  space  of  forty  years  in  the 

43  wilderyiess  ?  Yea,  ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan,  figures  zvhich  ye  made 
to  worship  them :  and  I  zvill  carry  you  away  beyond 
Babylon. 

In  the  second  section  of  Stephen's  speech  the 
main  point  of  the  argument  seems  to  change.  The 
history  of  Moses  is  narrated  chiefly  for  the  purpose 
of  proving  that  the  Jews  had  always  resisted  and 
rejected  the  Divinely  appointed  deliverer  (see 
especially  vers.  24-26).  The  opponents  of  Christ 
had  their  representatives  in  the  time  of  Moses. 
But  though  this  is  undoubtedly  the  dominant 
note  of  the  passage^  yet  the  other  line  of  thought 
is  by  no  means  absent.  Great  stress  is  laid,  for 
instance,  upon  the  fact  that  it  was  "  in  the 
wilderness  of  Mount  Sina/'  and  not  in  Palestine, 


Acts  vii.  17-43  103 


that  the  revelation  came  to  Moses  in  the  burning 
bush. 

17.  had  sworn  to  Abraham.  The  best  MSS. 
read  "  had  vouchsafed  to  Abraham." 

22.  was  learned  in  all  the  wisdom.  A 
better  translation  is,  "was  instructed  in  all  the 
wisdom  of  the  Egyptians."  Jewish  tradition 
asserts  that  the  king  of  Egypt  had  no  son,  and 
that  Moses  as  the  adopted  son  of  his  daughter  was 
destined  to  be  his  successor  on  the  throne.  Hence 
he  received  the  best  education  in  the  philosophy 
for  which  Egypt  was  always  famous. 

23.  to  visit  his  brethren.  The  parallelism 
between  Moses  and  Christ  which  is  so  clearly 
brought  out  in  this  and  the  following  verses  is 
evidently  intentional,  and  may  be  regarded  as  the 
real  point  of  the  passage.  Moses,  Stephen  argues, 
in  his  day  was  treated  by  his  brethren  just  as 
Christ  had  been  treated  by  the  men  whom  He 
came  to  save. 

29.  the  land  of  Madian.  Madian  =  Midian, 
the  district  which  comprised,  or  included,  at  any 
rate,  the  peninsula  of  Mount  Sinai. 

begat  two  sons.  See  Ex.  xviii.  2-4.  Their 
names  were  Gershom  and  Eliezer. 

30.  there  appeared  unto  him.  The  account 
is  taken  from  Ex.  iii.  2-10. 

Sina.  The  more  usual  form  of  spelling  is 
"  Sinai." 

SS.  holy  ground.  This  expression  is  emphatic, 
and  the  words  are  obviously  introduced  to 
prove  that  "  holy  ground "  is  not  confined  to 
Palestine. 

S5.  whom  they  refused.  Stephen  selects  this 
particular  point   of  the   narrative  for  further  em- 


I04  Westminster  New  Testament 

phasis,  in  order  to  drive  home  the  argument  which 
he  has  been  basing  on  the  parallelism  between 
Moses  and  Christ. 

37.  A  prophet.  This  quotation,  which  is  taken 
from  Deut.  xviii.  15,  is  used  by  Stephen  to  re- 
inforce his  argument.  Observe  the  emphatic 
phrase  "like  unto  me,"  which  corroborates  from 
prophecy  the  resemblance  between  Christ  and 
Moses. 

38.  This  is  he.  The  "he"  refers  to  Moses. 
Cf.  the  commencement  of  ver.  37. 

the  church  in  the  wilderness.  The  trans- 
lation "church"  is  misleading.  There  is  no 
allusion  to  the  Christian  Church.  The  words 
refer  to  "  the  congregation  of  Israel."  The  Greek 
term  is  used  in  several  senses,  and  "  church  "  is  only 
one  of  its  meanings.  The  phrase  simply  means, 
"  Moses  was  with  the  congregation  of  Israel  during 
its  sojourn  in  the  wilderness." 

the  lively  oracles.  "  Lively  "  is  a  word  which 
has  changed  its  meaning.  When  the  Author- 
ised Translation  of  the  Bible  was  made,  it  was 
used  as  a  synonym  for  "living."  Cf.  1  Pet.  ii.  5, 
" lively  stones  ; "  1  Pet.  i.  3,  "lively  hope."  The 
R.V.  gives  the  right  meaning  by  translating  "living 
oracles."  "The  oracles"  refer  to  the  command- 
ments of  the  Law  M^hich  Moses  received  from  God. 
They  are  described  as  "living"  because  they  im- 
part life. 

39.  thrust  him  from  them.  A  further  illus- 
tration of  the  same  stubborn  spirit  of  resistance  on 
the  part  of  the  people. 

4-0.  saying  unto  Aaron.  The  quotation  is 
taken  from  Ex.  xxxii.  1. 

42.  to  worship  the  host  of  heaven.     The 


Acts  vii.  17-43  105 

worship  of  the  heavenly  bodies  was  a  common 
form  of  paganism,  into  which  the  reUgion  of  Israel 
often  showed  a  tendency  to  degenerate  (2  Kings 
xvii.  16;  Jer.  viii.  2,  xix.  13). 

in  the  book  of  the  prophets.  The  quotation 
is  from  Amos  v.  25,  26.  The  twelve  Minor  Prophets 
were  regarded  by  the  Jews  as  one  book.  The 
passage  is  cited  as  an  illustration  of  the  spirit  of 
stubborn  rebellion  which  was  characteristic  of  the 
Jews.  The  point,  however,  is  a  little  obscure 
in  the  English  translation.  The  second  part  of 
the  quotation,  viz.  ver.  43,  is  in  contrast  to  the 
first.  "  Did  ye  offer  sacrifices  to  me  ?  Nay, 
ye  took  up  the  tabernacle  of  Moloch,"  etc.  ;  i.e., 
"  Instead  of  worshipping  me,  ye  resorted  to 
idolatry." 

43.  Moloch  and  Remphan.  The  special 
type  of  idolatry  of  which  the  Israelites  were  guilty 
is  uncertain.  According  to  the  Septuagint,  which 
Stephen  quotes,  the  gods  worshipped  in  the  wilder- 
ness were  Moloch,  the  god  of  the  Ammonites,  who 
was  propitiated  by  the  sacrifice  of  children  (Lev. 
XX.  2-5),  and  Remphan  (or  Rephan),  which  seems 
to  be  a  Babylonian  title  for  Saturn.  When  we 
turn  to  the  Hebrew  Bible,  however,  we  find  different 
names  given.  The  translation  of  the  passage  as 
given  in  the  R.V.  of  Amos  is  as  follows :  ''  Ye  have 
borne  Siccuth  your  king  and  Chiun  your  images, 
the  star  of  your  god,  which  ye  made  to  your- 
selves." "Siccuth"  and  "Chiun"  are  the  names 
of  Babylonian  deities. 

beyond  Babylon.  Both  the  Hebrew  and 
Septuagint  read  "beyond  Damascus."  The  sub- 
stitution of  "Babylon"  for  "  Damascus  "  may  be  due 
to  a  slip  of  memory,  or  it  may  be  an  intentional 


io6  Westminster  New  Testament 

correction  of  Amos,  since  Babylon  was  the  actual 
place  of  exile. 


STEPHEN'S  GREAT  hPOl.OGY—{continuecf). 

III.  The  Building  of  the  Temple  and  Stephen's 
Final  Appeal  (vii.  44-53). 

44  Our  fathers  had  the  tabernacle  of  witness  in  the  wilder- 
ness, as  he  had  appointed,  speaking  unto  Moses,  that  he 
should  make  it  according  to  the  fashion  that  he  had  seen  : 

45  which  also  our  fathers  that  came  after  brought  in  with 
Jesus  into  the  possession  of  the  Gentiles,  whom  God 
drave  out  before  the  face  of  our  fathers,  unto  the  days  of 

46  David ;    who   found  favour  before    God,   and   desired   to 

47  find  a  tabernacle  for  the  God  of  Jacob.     But   Solomon 

48  built  him  an  house.  Howbeit  the  most  High  dwelleth 
not   in  temples  made  with  hands ;  as  saith  the  prophet, 

49  Heaven  is  my  throne,  and  earth  is  my  footstool :  what 
house  will  ye  build  me?  saith  the  Lord:  or  what  is  the 

50  place  of  my   rest  ?     Hath   not   my   hand  made  all  these 

5 1  thittgs  ?  Ye  stiffnecked  and  uncircumcised  in  heart  and 
ears,  ye  do  always  resist  the  Holy  Ghost :  as  your  fathers 

52  did,  so  do  ye.  Which  of  the  prophets  have  not  your 
fathers  persecuted  ?  and  they  have  slain  them  which  shewed 
before  of  the  coming  of  the  Just  One  :  of  whom  ye  have 

53  been  now  the  betrayers  and  murderers:  who  have  re- 
ceived the  law  by  the  disposition  of  angels,  and  have  not 
kept  it. 

The  third  section  of  Stephen's  speech  deals  with 
the  building  of  the  Temple,  and  shows  that  the 
Temple  was  never  intended  to  monopolise  the 
presence  of  God.  The  speech  ends  with  a 
passionate  appeal  to  the  Jews  not  to  follow  the 


Acts  vii.  44-53  ^^7 

example  of  the  fathers  in  rejecting  the  prophets 
sent  by  God.  Thus  the  two  Hnes  of  thought 
which  run  side  by  side  through  the  speech  are 
blended  together  in  the  peroration. 

44.  the  tabernacle  of  witness  (or,  "  the  testi- 
mony/' R.V.).  Cf  Ex.  xxxviii.  21.  The  name  was 
given  to  the  Ark  because  all  its  contents  were  a 
testimony  of  God's  power  and  wisdom. 

in  the  wilderness.  These  words  are  emphatic. 
Though  the  Ark  was  in  the  wilderness,  and  not  in 
the  Holy  City,  it  yet  was  the  token  of  God's 
abiding  presence  with  His  people. 

speaking  unto  Moses,  etc.    See  Ex.  xxv.  9, 

40,  xxvi.  30,  xxvii.  8. 

45.  brought  in  with  Jesus.  "Jesus"  here 
means  "  Joshua."  The  name  "  Jesus  "  is  the  Greek 
equivalent  for  the  Hebrew  "Joshua." 

into  the  possession  of  the  Gentiles.  A 
misleading  translation.  The  R.V.  gives  the  true 
meaning  of  the  original  :  "  when  they  entered  on 
the  possession  of  the  nations." 

unto  the  days  of  David.  It  is  not  quite 
certain  what  this  phrase  refers  to.  It  may  mean 
(1)  that  the  Jews  made  use  of  the  Ark  up  to 
the  time  of  David,  or  (2)  that  God  drove  out 
the  nations  up  to  the  time  of  David ;  i.e.,  the 
conquest  of  Palestine  was  not  completed  till 
David's  time. 

46.  asked  to  find  a  habitation.  See  2  Sam. 
vii.  2-17. 

48.  the  most  High  dwelleth  not,  etc.  We 
reach  in  this  clause  the  climax  of  the  speech — the 
great  conclusion  towards  which  the  argument  has 
been  constantly  progressing.  The  quotation  which 
follows  is  taken  from  Isa.  Ixvi.  1,  2. 


io8  Westminster  New  Testament 

51.  Ye  Stiffnecked.  This  verse  marks  the 
commencement  of  Stephen's  closing  appeal.  The 
phrases  "stiffnecked"  and  "  uncircmncised  in 
heart"  had  often  been  applied  to  the  Jews  by 
prophets  in  the  past :  for  the  former,  see  Ex. 
xxxii.  9,  xxxiii.  3-5  ;  for  the  latter,  Lev.  xxvi.  41  ; 
Jer.  vi.  10 ;  Ezek.  xliv.  7. 

52.  Which  of  the  prophets,  etc.  Compare 
2  Chron.  xxxvi.  l6,  "They  mocked  the  messengers 
of  God,  and  despised  his  words,  and  scoffed  at  his 
prophets,  until  the  wrath  of  the  Lord  arose  .  .  . 
till  there  was  no  remedy." 

the  Just  One.  The  same  title  is  bestowed 
on  Christ  in  iii.  14,  xxii.  14.  It  is  used  as  a 
name  of  the  Messiah  in  the  apocryphal  Book  of 
Enoch. 

53.  by  the  disposition  of  angels.  R.V.,  "as 
it  was  ordained  by  angels."  The  Old  Testament 
says  nothing  about  angels  at  the  giving  of  the 
Law  on  Mount  Sinai — though  the  Septuagint  in 
Deut.  xxxiii.  2  adds  the  following  phrase  :  "  on  his 
right  hand  were  angels."  In  later  Jewish  tradi- 
tion, however,  angels  were  introduced  into  the 
story  as  intennediaries  between  God  and  Moses. 
Josephus,  for  instance,  says  :  "  We  have  learned  from 
God  the  most  excellent  of  our  doctrines  and  the 
most  holy  part  of  our  law  by  angels."  The  same 
tradition  appears  also  in  the  apocryphal  Book  of 
Enoch.  This  tradition  was  evidently  accepted  by 
Stephen.  It  is  also  found  in  two  other  passages 
in  the  New  Testament :  (l)  Heb.  ii.  2,  "The  word 
spoken  through  angels  ;  "  (2)  Gal.  iii.  19,  "The  law 
was  ordained  through  angels  by  the  hand  of  a 
mediator." 


Acts  vii.  54-viii.  3  109 

Acts  vii.  54-viii.  3. 
THE  MARTYRDOM  OF  STEPHEN. 

54  When  they  heard  these  things,  they  were  cut  to  the  heart, 

55  and  they  gnashed  on  him  with  their  teeth.  But  he,  being 
full  of  the  Holy  Ghost,  looked  up  stedfastly  into  heaven, 
and  saw  the  glory  of  God,  and  Jesus  standing  on  the  right 

56  hand  of  God,  and  said,  Behold,  I  see  the  heavens 
opened,  and  the  Son  of  man  standing  on  the  right  hand  of 

57  God.     Then  they  cried  out  with  a  loud  voice,  and  stopped 

58  their  ears,  and  ran  upon  him  with  one  accord,  and  cast 
him  out  of  the  city,  and  stoned  him  :  and  the  witnesses 
laid  down  their  clothes  at  a  young  man's  feet,  whose  name 

59  was  Saul.     And  they  stoned  Stephen,  caUing  upon  God, 

60  and  saying.  Lord  Jesus,  receive  my  spirit.  And  he 
kneeled  down,  and  cried  with  a  loud  voice,  Lord,  lay  not 
this  sin  to  their  charge.     And  when  he  had  said  this,  he 

1  fell  asleep.  And  Saul  was  consenting  unto  his  death. 
And  at  that  time  there  was  a  great  persecution  against  the 
church  which  was  at  Jerusalem  ;  and  they  were  all 
scattered   abroad   throughout   the   regions  of  Judaea   and 

2  Samaria,  except  the  apostles.  And  devout  men  carried 
Stephen  to  his  burial,  and  made  great  lamentation  over 

3  him.  As  for  Saul,  he  made  havock  of  the  church,  enter- 
ing into  every  house,  and  haling  men  and  women  com- 
mitted them  to  prison, 

The  only  effect  of  Stephen's  speech  was  to  in- 
crease the  storm  of  indignation  against  him.  "  Cut 
to  the  heart,"  the  crowd  took  the  law  into  their 
own  hands,  and  without  waiting  to  obtain  Pilate's 
consent,  carried  Stephen  outside  the  walls  of  the 
city  and  there  stoned  him  to  death.  The  proceed- 
ings were  absolutely  irregular,  as  capital  punish- 
ment could  not  be  inflicted  without  the  consent 


no  Westminster  New  Testament 

of  the  Roman  Procurator.  The  martyrdom,  though 
probably  engineered  by  the  Council,  was  actually 
the  work  of  the  Jewish  mob,  and  there  was  no 
pretence  at  judicial  process  at  all.  The  narrative 
is  significant,  because  it  records  the  first  appearance 
of  Saul  of  Tarsus. 

54.  cut  to  the  heart.  The  phrases  ^^cut  to  the 
heart"  and  '^^ gnashed  their  teeth"  illustrate  the 
fury  into  which  the  mob  had  been  thrown  by 
the  speech  of  Stephen. 

55.  looked  Up  Stedfastly.  There  is  an 
intentional  contrast  drawn  here  between  the  wild 
action  of  the  mob  and  the  calm,  peaceful  faith  of 
Stephen.  Amid  all  the  whirling  panic  Stephen 
alone  was  quiet  and  self-possessed,  his  soul  full  of 
the  vision  of  the  Risen  Lord. 

56.  the  Son  of  man.  This  phrase,  which  is 
so  familiar  in  the  Gospel  narrative  and  was  so 
often  used  by  Jesus,  does  not  occur  as  a  title  of 
Christ  in  the  New  Testament  outside  the  Four 
Gospels  except  in  this  passage. 

58.  cast  him  out  of  the  city.  In  obedience 
to  Lev.  xxiv.  14,  "  Bring  him  forth  .  .  .  without 
the  camp." 

witnesses  laid  down  their  clothes.  By  the 
Mosaic  Law  (cf.  Deut.  xvii.  7)  the  witnesses  were 
bound  to  cast  the  first  stones.  They  laid  aside 
their  garments  in  order  that  their  arms  might  be 
free. 

whose  name  was  SauL  Saul  was  evidently 
one  of  the  ringleaders  of  the  attack.  The  state- 
ments of  Acts  with  regard  to  Saul's  zeal  as  a 
persecutor  are  in  keeping  with  what  we  find  in 
the  Epistles:  cf.  Phil.  iii.  6;  Gal.  i.  13.  Saul  is 
here   called   a   *^^  young  man,"  but  the  word  used 


Acts  vii.  54-viii.  3  III 

is  sometimes  applied  to  a  man  of  forty.  Saul 
must  have  been  between  thirty  and  forty  at  the 
time. 

59.  calling  upon  God.  There  is  no  word  for 
'^  God  "  in  the  original,  and  as  the  following  words 
show  that  the  prayer  was  addressed  to  Christ,  it 
is  better  to  translate,  "calling  upon  the  Lord/'  i.e. 
Christ. 

60.  lay  not  this  sin.  These  words  recall 
the  prayer  of  Christ  on  the  Cross,  "  Father,  forgive 
them,  for  they  know  not  what  they  do "  (Luke 
xxiii.  34). 

viii.  1.  Saul  was  consenting.  Cf.  the  state- 
ment of  Paul  in  xxii.  20,  "  When  the  blood  of  thy 
martyr  Stephen  was  shed,  I  also  was  standing  by, 
and  consenting  unto  his  death." 

a  great  persecution.  Now  that  the  mob  was 
alienated  from  Christianity,  it  was  possible  for  its 
opponents  to  organise  a  systematic  attack  upon 
it,  and  no  time  was  lost  in  commencing  the  perse- 
cution. 

were  all  scattered  abroad.    This  dispersion, 

which  at  first  seems  so  disastrous,  was  in  reality 
the  cause  of  the  expansion  of  the  Church.  Out 
of  it  came  the  mission  to  Samaria  (viii.  1-5)  and 
the  movement  at  Antioch  (xi.  19). 

3.  Saul  laid  waste  the  church.  See  n.  on 
vii.  58.  Compare  also  Paul's  own  statements  in 
xxii.  3-5,  xxvi.  10,  11.  We  gather  from  the 
latter  passage  that  Saul  was  a  member  of  the 
Sanhedrin  at  the  time. 


112   Westminster  New  Testament 


Acts  viii.  4-13. 
PHILIP'S  MISSION  TO  SAMARIA. 

4  Therefore  they  that  were  scattered  abroad  went  every  where 

5  preaching  the  word.     Then  Philip  went  down  to  the  city 

6  of  Samaria,  and  preached  Christ  unto  them.  And  the 
people  with  one  accord  gave  heed  unto  those  things  which 
Philip  spake,  hearing  and   seeing   the  miracles  which  he 

7  did.  For  unclean  spirits,  crying  with  loud  voice,  came 
out  of  many  that  were  possessed  with  them  :   and   many 

8  taken  with  palsies,  and  that  were  lame,  were  healed.     And 

9  there  was  great  joy  in  that  city.  But  there  was  a  certain 
man,  called  Simon,  which  beforetime  in  the  same  city  used 
sorcery,  and  bewitched  the  people  of  Samaria,  giving  out 

10  that  himself  was  some  great  one  :  to  whom  they  all  gave 
heed,  from  the  least  to  the  greatest,  saying.  This  man  is 

11  the  great  power  of  God.  And  to  him  they  had  regard, 
because  that  of  long  time   he  had  bewitched   them  with 

12  sorceries.  But  when  they  believed  Philip  preaching  the 
things  concerning  the  kingdom  of  God,  and  the  name  of 
Jesus  Christ,  they  were  baptized,  both  men  and  women. 

13  Then  Simon  himself  believed  also:  and  when  he  was 
baptized,  he  continued  with  Philip,  and  wondered,  behold- 
ing the  miracles  and  signs  which  were  done. 

Up  to  this  point  Christianity  has  been  confined 
to  Jerusalem  and  its  immediate  neighbourhood. 
We  reach  now  the  fulfilment  of  the  second  point 
in  the  Divine  programme  of  Christianity  as  laid 
down  by  Christ  before  His  Ascension ;  ''  Ye  shall 
be  witnesses  unto  me  both  in  Jerusalem^  and  in  all 
Judaea  and  Samaria,  and  unto  the  uttermost  part 
of  the  earth  "  (i.  8).  The  mission  to  Samaria  was 
not  a  deliberately  planned  movement.  It  was  the 
result  of  the  dispersion  which  followed  the  martyr- 


Acts  viii.  4-13  113 

dom  of  Stephen.  Stephen  effected  by  his  death 
what  he  evidently  longed  to  achieve  in  his  life — 
the  expansion  of  the  Church.  Very  few  facts  are 
given  with  regard  to  Philip's  work.  Luke's  main 
interest  is  in  Simon  Magus,  and  the  important  role 
assigned  to  him  is  allowed  to  obscure  the  significance 
of  the  mission  as  a  whole. 

4.  went  every  where.  There  is  no  word  for 
"  everywhere  "  in  the  Greek.  The  original  simply 
says  "went  about  preaching  the  word." 

5.  Philip  was  one  of  "  the  Seven  ;  "  see  vi.  5.  Be- 
yond the  statements  in  this  chapter,  little  is  known 
about  him,  except  that  he  afterwards  lived  with  his 
four  daughters  at  Caesarea,  where  he  was  visited 
by  Paul  (xxi.  8,  9).  Luke  was  with  Paul  on  the 
occasion  of  this  visit,  and  so  probably  obtained  the 
information  about  the  mission  to  Samaria  directly 
from  Philip  himself.  In  xxi.  8  Luke  appropriately 
describes  him  as  "  Philip  the  evangelist." 

city  of  Samaria.  The  capital  city  of  the  district 
known  as  "  Samaria."  Herod  had  given  the  name 
of  "  Sebaste  "  to  it. 

preached  Christ.  The  translation  of  the 
R.V.  is  better,  '^proclaimed  unto  them  the  Christ  " 
{i.e.,  the  Messiah).  That  the  Samaritans,  like  the 
Jews,  were  looking  for  a  Messiah  is  clearly  proved 
by  John  iv.  25. 

9.  Simon  by  name.  The  name  of  Simon 
Magus  figures  largely  in  later  tradition.  Justin 
Martyr,  for  instance,  describes  him  thus  :  "  After 
the  Ascension  of  our  Lord  certain  men  suborned  by 
demons  said  that  they  were  gods.  .  .  .  Simon,  a 
certain  Samaritan,  was  one  of  the  number  who  in 
the  reign  of  Claudius  Caesar  performed  many  magic 
rites  by  the  aid  of  demons."  Other  writers  regard 
8 


114  Westminster  New  Testament 

Simon  as  the  father  of  heresy  and  the  arch- 
opponent  of  Christian  truth.  The  present  passage 
proves  (1)  that  Simon  was  a  sorcerer  (hence  his 
name  "  Magus  "),  (2)  that  he  claimed  Divine  powers. 

10.  This  man  ...  of  God.  The  true  Greek 
Text  reads,  "  This  man  is  that  power  of  God  which 
is  called  Great."  The  idea  that  lies  at  the  back 
of  this  expression  is  as  follows : — God  possessed 
many  attributes  and  powers :  one  of  these  powers 
was  singled  out  as  "  the  power  par  excellence,"  and 
Simon  was  supposed  to  be  the  Incarnation  of  this 
power  of  God.  The  Samaritans  regarded  Simon 
Magus  somewhat  in  the  same  way  as  the  Fourth 
Gospel  regards  Christ.  Simon  Magus  is  described 
as  the  Incarnation  of  the  Power  of  God — Jesus  as 
the  Incarnation  of  His  Word. 

13.  Simon  himself  believed  also.  Belief  is 
of  different  types.  The  belief  of  Simon  was  similar 
to  the  belief  of  the  Jews  as  described  in  John 
viii.  31 — a  belief  which  did  not  prevent  them 
from  plotting  Jesus'  death.  Simon  was  evidently 
attracted  by  ^^ the  wonders"  wrought  by  Philip, 
which  outmatched  the  achievements  of  his  own 
sorcery.  His  so-called  conversion  simply  amounted 
to  a  recognition  of  the  fact  that  Christ  could  work 
greater  wonders  than  could  be  wrought  by  the 
masrician's  art. 


Acts  viii.  14-25. 

THE  VISIT  OF  THE  APOSTLES  TO 
SAMARIA. 

14  Now  when  the  apostles  which  were  at  Jerusalem  heard  that 
Samaria  had  received   the  word   of  God,  they  sent  unto 


Acts  viii.  14-25  115 


15  them  Peter  and  John  :  who,  when  they  were  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost : 

16  (for  as   yet  he  was  fallen  upon  none  of  them  :  only  they 

17  were  baptized  in  the  name  of  the  Lord  Jesus.)  Then  laid 
they  their   hands  on   them,  and    they  received   the  Holy 

18  Ghost.  And  when  Simon  saw  that  through  laying  on  of  the 
apostles'  hands  the  Holy  Ghost  was  given,  he  offered  them 

19  money,  saying,  Give  me  also  this  power,  that  on  whom- 

20  soever  I  lay  hands,  he  may  receive  the  Holy  Ghost.  But 
Peter  said  unto  him,  Thy  money  perish  with  thee,  because 
thou  hast  thought  that  the  gift  of  God  may  be  purchased 

21  with  money.  Thou  hast  neither  part  nor  lot  in  this 
matter  :  for  thy  heart   is   not   right  in  the  sight  of  God. 

22  Repent  therefore  of  this  thy  wickedness,  and  pray  God,  if 
perhaps  the  thought  of  thine  heart  may  be  forgiven  thee. 

23  For  I  perceive  that  thou  art  in  the  gall  of  bitterness,  and 

24  in  the  bond  of  iniquity.  Then  answered  Simon,  and  said, 
Pray  ye   to  the    Lord  for   me,  that  none   of  these  things 

25  which  ye  have  spoken  come  upon  me.  And  they,  when 
they  had  testified  and  preached  the  word  of  the  Lord, 
returned  to  Jerusalem,  and  preached  the  gospel  in  many 
villages  of  the  Samaritans. 

The  mission  of  Philip  had  not  been  authorised 
by  the  Church  at  Jerusalem^  and  consequently 
when  the  tidings  of  Philip's  success  reached  the 
Apostles,  Peter  and  John  were  commissioned  to 
visit  Samaria  for  the  purpose  of  investigating  the 
character  of  the  work  and  determining  how  far 
it  ought  to  receive  recognition  at  Jerusalem. 
A  similar  process  was  adopted  in  connection  with 
Antioch  when  Barnabas  was  appointed  as  com- 
missioner (xi.  22).  The  Apostles  apparently,  if  we  are 
to  trust  the  picture  in  Acts,  played  the  part  of  critics 
rather  than  initiators.  No  forward  movement  is 
ascribed   to   them.     The    initiative   always   comes 


ii6   Westminster  New  Testament 

from  outside.  The  two  chief  points  of  interest  in 
the  paragraph  are  (1)  the  account  of  the  Samaritan 
Pentecost  (vers.  14,  15), — observe  how  the  work  in 
Samaria,  just  as  in  Jerusalem,  receives  its  Baptism  of 
Spiritual  Power  ;  (2)  the  account  of  Simon's  folly. 

14.  they  sent  Peter  and  John.  Peter  and 
John  were  sent  to  Samaria  as  the  delegates  of  the 
Apostles,  partly  to  examine  and  partly  to  encourage 
the  work  in  Samaria. 

15.  receive  the  Holy  Ghost.  Another  proof 
of  the  tremendous  importance  which  was  attached 
to  the  work  of  the  Holy  Spirit.  The  mission  in 
Samaria  could  not  hope  to  succeed  without  a 
Pentecost. 

17.  laid  their  hands  on  them.  See  n.  on  vi.  6. 
Ver.  18  seems  to  imply  that  Luke  connected  the 
Baptism  of  the  Spirit  with  the  laying  on  of  hands. 

18.  Simon  .  .  .  offered  them  money.  Simon's 
conduct  proves  how  inadequate  his  faith  had  been. 
He  was  so  impressed  by  the  Baptism  of  the  Spirit, 
which  he  thought  had  been  produced  by  the 
Apostles,  that  he  was  anxious  to  purchase  the 
power  of  conferring  the  same  gift. 

23.  thou  art  in  the  gall  of  bitterness  and 
the  bond  of  iniquity.  The  expressions  used  in 
this  phrase  are  borrowed  from  the  Old  Testament. 
For  the  former,  compare  Deut.  xxix.  18,  ^^lest  there 
should  be  among  you  a  root  that  beareth  gall  and 
wormwood,"  and  for  the  latter,  Isa.  Iviii.  6,  "  to  loose 
the  bonds  of  wickedness."  There  is  some  little 
difficulty  about  the  translation.  Three  renderings 
are  possible.  (1)  As  in  the  text.  This  implies  that 
Simon  is  already  in  the  condition  represented  by 
the  phrases  used.  (2)  As  in  the  margin  of  the  R.V., 
^^Thou  wilt  become  gall  (or  a  gall  root)  of  bitter- 


Acts  viii.  26-40  117 

ness."  In  this  case  the  condition  is  represented 
as  future.  (3)  "  Thou  art  as  the  gall  of  bitterness/' 
where  the  phrases  represent  a  comparison.  The 
second  translation  seems  most  appropriate,  because 
it  aptly  describes  the  bitter  hostility  which  Simon 
afterwards  showed  towards  Christianity. 

24.  Pray  ye  therefore.  If  later  tradition  is 
to  be  trusted,  this  prayer  was  never  answered. 
Simon  became  the  arch-opponent  of  Christianity. 


Acts  viii.  26-40. 
THE  CONVERSION  OF  THE  ETHIOPIAN. 

26  And  the  angel  of  the  Lord  spake  unto  Philip,  saying, 
Arise,  and  go  toward  the  south  unto  the  way  that  goeth 

27  down  from  Jerusalem  unto  Gaza,  which  is  desert.  And 
he  arose  and  went :  and,  behold,  a  man  of  Ethiopia,  an 
eunuch  of  great  authority  under  Candace  queen  of  the 
Ethiopians,  who  had  the  charge  of  all  her  treasure,  and 

28  had  come  to  Jerusalem  for  to  worship,  was  returning, 
and    sitting    in    his    chariot     read    Esaias    the    prophet. 

29  Then   the   Spirit   said    unto   Philip,    Go   near,   and    join 

30  thyself  to  this  chariot.  And  Philip  ran  thither  to  him, 
and  heard  him  read  the  prophet  Esaias,  and  said,  Under- 

31  standest  thou  what  thou  readest?  And  he  said.  How  can 
I,  except  some  man  should  guide  me  ?     And  he  desired 

32  Philip  that  he  would  come  up  and  sit  with  him.  The 
place  of  the  scripture  which  he  read  was  this,  He  was  led 
as  a  sheep  to  the  slaughter ;  and  like  a  la7?ib  dumb  before 

33  his  shearer^  so  opened  he  not  his  mouth :  in  his  humiliation 
his  judgment  was  taken  away:  and  who  shall  declare  his 

34  generation?  for  his  life  is  taken  from  the  earth.  And  the 
eunuch  answered  Philip,  and  said,  I  pray  thee,  of  whom 
speaketh   the  prophet  this  ?   of  himself,  or  of  some  other 


ii8   Westminster  New  Testament 

35  man  ?    Then  Philip  opened  his  mouth,  and  began  at  the 

36  same  scripture,  and  preached  unto  him  Jesus.  And  as 
they  went  on  their  way,  they  came  unto  a  certain  water : 
and  the  eunuch  said,  See,  here  is  water  ;  what  doth  hinder 

37  me  to  be  baptized?  And  PhiHp  said,  If  thou  believest 
with  all  thine  heart,  thou  mayest.     And  he  answered  and 

38  said,  I  believe  that  Jesus  Christ  is  the  Son  of  God.  And  he 
commanded  the  chariot  to  stand  still :  and  they  went  down 
both  into  the  water,  both  Philip  and  the  eunuch  ;  and  he 

39  baptized  him.  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  Lord  caught  away  Philip,  that  the 
eunuch    saw  him   no   more :    and  he   went   on   his   way 

40  rejoicing.  But  Philip  was  found  at  Azotus  :  and  passing 
through  he  preached  in  all  the  cities,  till  he  came  to 
Caesarea. 

After  leaving  Samaria,  Philip  started  on  a  new 
missionary  tour  along  the  coast  of  Palestine,  from 
Gaza  to  Caesarea,  where  he  seems  to  have  made  his 
home.  Only  one  incident  in  connection  with  this 
tour  is  recorded,  viz.,  the  conversion  of  the 
Ethiopian.  This  Ethiopian,  who  was  a  courtier 
and  an  official  of  high  rank,  evidently  belonged  to 
the  large  number  of  "seekers  after  God  "  who  were 
to  be  found  in  every  part  of  the  world  at  this  time. 
His  quest  had  resulted  in  his  becoming  a  Jewish 
proselyte.  His  visit  to  Jerusalem,  however,  seems 
only  to  have  deepened  his  spiritual  hunger,  and 
hence  he  was  eager  to  receive  the  new  truth  which 
Philip  had  to  impart. 

26.  an  angel  of  the  Lord  spake  unto 
Philip.  This  is  Luke's  way  of  saying  that  a 
Divine  impulse  came  to  Philip.     See  ver.  29. 

unto  the  way  that  goeth.  Philip,  on  leaving 
Samaria,  went  south  till  he  came  to  the  road  which 
connected  Jerusalem  and  Gaza. 


Acts  viii.  26-40  119 

Gaza.  An  important  town  near  the  coast,  about 
60  miles  S.W.  of  Jerusalem. 

which  is  desert.  It  is  not  clear  whether  this 
phrase  refers  to  the  road  or  to  the  city.  Probably 
the  former  view  is  correct.  There  was  more  than 
one  road  from  Jerusalem  to  Gaza,  and  the  phrase 
is  added  to  describe  the  particular  route  which 
Philip  was  to  take,  viz.,  *^  the  desert  road."  If 
we  take  the  latter  view,  we  must  adopt  the  ex- 
planation of  G.  Adam  Smith  that  there  were  at 
this  time  two  cities  of  Gaza — one  in  ruins  and  the 
other  recently  rebuilt.  The  phrase  in  this  case 
indicates  the  road  to  the  ruined  city. 

27.  a  man  of  Ethiopia.  Ethiopia  (the  present 
Nubia)  lay  to  the  south  of  Egypt,  on  the  borders 
of  the  Sahara  desert.     Its  capital  was  Meroe. 

Candace  queen  of  the  Ethiopians.    From 

the  time  of  Alexander  the  Great,  Ethiopia  was  ruled 
by  queens,  who  bore  the  official  title  of  "  Candace." 
over  all  her  treasure.  The  eunuch  was 
Treasurer,  or,  as  we  should  say.  Chancellor  of  the 
Exchequer,  to  the  queen. 

28.  read  Esaias  the  prophet.    The  man  was 

evidently  very  much  in  earnest.  He  was  reading 
his  Bible  aloud  (see  ver.  30),  a  sure  sign  in  the  case 
of  a  Jew  that  he  was  striving  to  understand  its 
meaning. 

29.  the  Spirit  said.  Note  the  substitution  of 
"the  Spirit"  for  "the  angel"  of  ver.  26 — an 
indication  that  the  latter  expression  is  not  to  be 
taken  literally.  An  interesting  parallel  to  this 
variation  frequently  occurs  in  the  Old  Testament, 
where  an  action  is  in  some  places  attributed  to 
the  angel  of  Jehovah,  though  elsewhere  it  is  said 
to  be  the  direct  work  of  Jehovah  Himself. 


I20  Westminster  New  Testament 

32.  The    place  of    the   scripture.     Better, 

"  The  passage  of  scripture  which  he  was  reading  was 
this."  The  quotation  comes  from  the  Septuagint 
version  of  Isa.  Hii.  7,  8.  This  is  the  first  instance 
of  the  definite  use  of  the  great  prophecy  in  Isa. 
Uii.  as  an  explanation  of  the  sufferings  of  Christ. 
It  is  remarkable  that  the  prophecy,  which  to-day 
we  regard  as  the  most  significant  of  all,  should 
have  attracted  so  little  attention  in  the  early 
Church.  Besides  the  present  case,  its  use,  as  an 
explanation  of  the  death  of  Christ,  is  confined  to 
the  First  Epistle  of  Peter. 

33.  in  his  humiliation.  The  Septuagint 
rendering  of  the  passage  obscures  its  real 
meaning.  The  R.V.  translates  the  Hebrew  thus  : 
"  By  oppression  and  judgment  he  was  taken  away  ; 
and  as  for  his  generation,  who  among  them  con- 
sidered that  he  was  cut  off  out  of  the  land  of 
the  living?" 

37.  And  Philip  said.  The  whole  of  this  verse 
is  omitted  in  the  best  MSS.,  and  consequently  in 
the  R.V.  also.  It  was  probably  added  to  the  Text 
because  later  theologians  felt  that  without  it  there 
seemed  to  be  nothing  to  justify  the  baptism  of 
the  Ethiopian. 

39.  the  Spirit  of  the  Lord  caught  away 

Philip.  These  words  imply  that  Philip  was 
miraculously  spirited  away.  The  same  idea  occurs 
frequently  in  the  Old  Testament  (cf.  1  Kings 
xviii.  12 ;  Ezek.  iii.  12,  viii.  3,  etc.).  They  are  not, 
however,  to  be  taken  literally.  The  fact  beneath 
the  poetry  is  that  Philip  received  a  Divine  impulse 
which  made  him  leave  the  Ethiopian  and  continue 
his  journey. 

40.  Philip  was  found  at  Azotus.    I.e.,  Philip 


Acts  ix.  1-9  121 

was  next   heard    of  at    Azotus.     Azotus  =  Ashdod 
of  the  Old  Testament ;   of.  1  Sam.  v.  1-7. 

till  he  came  to  Caesarea.  Philip  seems  to 
have  settled  down  in  Caesarea,  where  we  find  him 
twenty  years  later  ;  see  xxi.  8. 


Acts  ix.  1-9. 

THE  CONVERSION  OF  SAUL  OF  TARSUS. 

And   Saul,  yet  breathing  out   threatenings  and   slaughter 
against  the  disciples  of  the  Lord,  went  unto  the  high  priest, 

2  and  desired  of  him  letters  to  Damascus  to  the  synagogues, 
that  if  he  found  any  of  this  way,  whether  they  were  men 
or  women,  he  might  bring  them  bound  unto  Jerusalem. 

3  And  as  he  journeyed,  he  came  near  Damascus :  and 
suddenly  there  shined  round  about  him  a  light  from  heaven  : 

4  and  he  fell  to  the  earth,  and  heard  a  voice  saying  unto 

5  him,  Saul,  Saul,  why  persecutest  thou  me  ?  And  he  said, 
Who  art  thou.  Lord?  And  the  Lord  said,  I  am  Jesus 
whom  thou  persecutest :  it  is  hard  for  thee  to  kick  against 

6  the  pricks.  And  he  trembling  and  astonished  said.  Lord, 
what  wilt  thou  have  me  to  do  ?  And  the  Lord  said  unto 
him.  Arise,  and  go  into  the  city,  and  it  shall  be  told  thee 

7  what  thou  must  do.  And  the  men  which  journeyed  with 
him  stood  speechless,  hearing  a  voice,  but  seeing  no  man. 

8  And  Saul  arose  from  the  earth  ;  and  when  his  eyes  were 
opened,  he  saw  no  man  :  but  they  led  him  by  the  hand, 

9  and  brought  him  into  Damascus.  And  he  was  three  days 
without  sight,  and  neither  did  eat  nor  drink. 

We  now  come  to  a  momentous  event,  the  results 
of  which  cannot  be  exaggerated — the  conversion 
of  Saul  of  Tarsus.  Luke  gives  no  less  than 
three  accounts  of  this :  (1)  the  present  passage ; 
(2)    xxii.    6-16;     (3)     xxvi.     12-18.       The     first 


122   Westminster  New  Testament 

narrative  contains  Luke's  own  version  of  the  event 
— the  second  and  third  occur  in  the  reports  of 
speeches  made  by  Paul  himself.  These  accounts 
are  in  agreement  on  the  main  facts,  though  there 
are  some  discrepancies  between  them  on  points 
of  detail  (see  notes  on  ver.  7).  The  question 
whether  the  appearance  of  Christ  to  Saul  was 
physical  and  external  or  spiritual  and  internal  must 
be  left  an  open  one.  There  are  two  important 
considerations  which  favour  the  latter  view.  («)  In 
speaking  of  his  conversion  in  Gal.  i.  15,  Paul  seems 
to  imply  quite  definitely  that  the  appearance  of 
Christ  was  internal :  "  But  when  it  was  the  good 
pleasure  of  God  ...  to  reveal  his  Son  in  me." 
(b)  Luke  has  a  distinct  tendency  to  externalise 
spiritual  processes,  as  can  be  seen  by  comparing 
his  account  of  the  Baptism  of  Jesus  with  the 
narratives  in  the  other  Gospels.  As  we  have  seen, 
too,  he  often  represents  a  purely  spiritual  impulse 
as  the  action  of  an  angel  (see  viii.  26).  On  the 
other  hand,  we  must  not  forget  that  Paul  claims 
in  the  most  emphatic  way  to  have  seen  the  Lord 
Jesus.  "  Am  I  not  an  apostle  ? "  he  writes  to  the 
Corinthians  (1  Cor.  ix.  1).  "  Have  I  not  seen  our 
Lord  ?  "  "  Last  of  all,  as  unto  one  born  out  of  due 
time,  he  appeared  unto  me  also"  (1  Cor.  xv.  8). 
These  passages  make  it  quite  clear  that  Paul 
placed  the  appearance  of  Christ  to  himself  on  the 
same  level  with  His  appearances  to  the  other 
Apostles  after  the  Resurrection.  Unless,  therefore, 
all  the  appearances  of  Christ  are  to  be  regarded 
as  spiritual,  it  must  be  acknowledged  that  the 
second  view  does  not  satisfy  all  the  facts. 

1.  breathing      out       threatenings      and 
slaughter.      Saul  was  not  contented  with  the  dis- 


Acts  ix.  1-9  123 

persion  of  the  disciples  ;  with  the  zeal  of  a  fanatic 
he  determined  to  pursue  the  refugees  and  hunt  them 
down.  Though  only  the  martyrdom  of  Stephen  is 
recorded,  the  statement  in  xxvi.  10  implies  that 
others  were  put  to  death  as  well. 

the  high  priest.  Probably  Annas  is  meant, 
though  Caiaphas  was  the  actual  High  Priest.  See 
n.  on  iv.  6. 

2.  letters  to  Damascus.  Compare  xxvi.  12 : "  I 

went  to  Damascus  with  authority  and  commission 
from  the  chief  priests."  The  Council  claimed 
authority  over  Jews  even  though  resident  in  foreign 
cities  like  Damascus  ;  cf.  xxvi.  11. 

any  of  this  way.  The  R.V.  is  preferable, 
"any  that  were  of  the  Way."  "The  Way"  was 
one  of  the  earliest  titles  used  to  describe  the 
Christian  religion.  It  occurs  several  times  in  this 
sense  in  Acts.  See  xix.  9,  23,  xxii.  4,  xxiv. 
14,  22. 

3.  a  light  out  of  heaven.  This  vision  is  more 
fully  described  in  xxvi.  13:  "  At  midday  I  saw  in 
the  way  a  light  from  heaven,  above  the  brightness  of 
the  sun,  shining  round  about  me  and  them  which 
journeyed  with  me." 

4.  Saul,  Saul.  In  all  three  accounts  the  name 
"Saul"  in  the  vision  is  Hebraic  in  form,  and  spelt 
quite  differently  from  the  Greek  form  of  the  word 
used  by  Luke  in  the  narrative.  In  the  vision  the 
name  is  "Saoul,"  in  the  narrative  "Saulos."  This 
fact  seems  to  warrant  the  deduction  that  Luke  is 
here  trying  to  reproduce  with  scrupulous  care  the 
account  as  it  had  been  told  to  him. 

5.  6.  it  is  hard  .  .  .  said  unto  him.  These 
words  are  omitted  in  the  best  MSS.,  and  so  do  not 
appear  in  the  R.V.     They  were  added  to  the  Text 


124   Westminster  New  Testament 

from  the  two  other  accounts  by  a  later  editor, 
who  was  anxious  to  make  the  present  narrative 
complete. 

go  into  the  city.  It  is  clear  from  this  state- 
ment that  the  travellers  must  have  reached  the 
confines  of  Damascus. 

7.  the  men  stood  speechless.  In  xxvi.  14  it 
is  stated  that  they  all  fell  to  the  ground,  but  there 
is  no  real  discrepancy,  because  xxvi.  14  describes 
what  happened  at  the  first  appearance  of  the  vision, 
while  the  w  ords  in  the  present  passage  describe  the 
condition  of  Paul's  companions  at  a  subsequent 
stage. 

hearing  a  voice.  There  is  a  more  serious  dis- 
crepancy in  this  statement,  xxii.  9  says  definitely, 
"  they  saw  the  light  .  .  .  but  heard  not  the  voice 
of  him  that  spake  to  me."  The  usual  explanation, 
starting  from  the  fact  that  the  word  "  voice  "  in  the 
original  is  in  the  genitive  case  in  ix.  7  and  in  the 
accusative  in  xxii.  9,  supposes  that  the  former  means 
'^  hearing  a  confused  noise,"  and  the  latter  ^'^they  did 
not  hear  an  articulate  voice,"  and  argues  that  the  two 
passages  are  not  therefore  in  contradiction.  This 
explanation,  however,  cannot  be  maintained,  because 
the  same  variations  of  case  occur  in  the  same 
phrase  at  an  earlier  point  in  the  story  (cf.  ix.  4 
followed  by  the  accusative,  xxii.  7  by  the  genitive), 
where  any  distinction  of  meaning  is  absolutely  out 
of  the  question.  But  though  the  discrepancy 
cannot  be  resolved,  it  is  too  small  a  point  in  itself 
to  throw  any  suspicion  upon  the  narrative. 

8.  saw  no  man.  Because  the  vision  had  blinded 
him  ;  cf.  xxii.  1 1. 


Acts  ix.  1 0-18  125 


Acts  ix.  10-18. 
SAUL  AND  ANANIAS. 

10  And  there  was  a  certain  disciple  at  Damascus,  named 
Ananias  ;  and  to  him  said  the  Lord  in  a  vision,  Ananias. 

1 1  And  he  said,  Behold,  I  am  here,  Lord.  And  the  Lord  said 
unto  him.  Arise,  and  go  into  the  street  which  is  called 
Straight,  and  enquire  in  the  house  of  Judas  for  one  called 

12  Saul,  of  Tarsus  :  for,  behold,  he  prayeth,  and  hath  seen 
in  a  vision  a  man  named  Ananias  coming  in,  and  putting 

13  his  hand  on  him,  that  he  might  receive  his  sight.  Then 
Ananias  answered.  Lord,  I  have  heard  by  many  of  this  man, 
how  much  evil  he  hath  done  to  thy  saints  at  Jerusalem  : 

14  and  here  he  hath  authority  from  the  chief  priests  to  bind 

15  all  that  call  on  thy  name.  But  the  Lord  said  unto  him, 
Go  thy  way  :  for  he  is  a  chosen  vessel  unto  me,  to  bear  my 
name  before  the  Gentiles,  and  kings,  and  the  children  of 

16  Israel  :  for  I   will    shew  him   how   great  things  he  must 

17  suffer  for  my  name's  sake.  And  Ananias  went  his  way,  and 
entered  into  the  house  ;  and  putting  his  hands  on  him  said. 
Brother  Saul,  the  Lord,  even  Jesus,  that  appeared  unto  thee 
in  the  way  as  thou  camest,  hath  sent  me,  that  thou 
mightest   receive  thy  sight,  and  be   filled   with    the  Holy 

18  Ghost.  And  immediately  there  fell  from  his  eyes  as  it  had 
been  scales :  and  he  received  sight  forthwith,  and  arose, 
and  was  baptized. 

Upon  reaching  Damascus,  Saul  was  visited  by 
Ananias,  who  is  described  in  xxii.  12  as  "a  devout 
man  according  to  the  law,  having  a  good  report  of 
all  the  Jews."  Ananias  gave  Saul  a  warm  welcome, 
restored  his  sight,  and  baptized  him.  The  account 
which  Paulhimself  gives  of  this  event  in  xxii.  12-16 
is  simpler,  and  should  be  carefully  compared  with 
the  present  passage.     Luke  seems  to  be  particularly 


126   Westminster  New  Testament 

interested  in  the  vision  which  came  to  Ananias. 
There  can  be  no  doubt  that  he  has  elaborated  and 
exaggerated  this  part  of  the  story.  That  Ananias 
did  receive  a  Divine  impulse  to  visit  Paul — an  im- 
pulse which  at  first  he  was  inclined  to  resist — and 
that  he  had  insight  enough  to  understand  the 
significance  of  his  conversion,  is  quite  clear.  But 
the  account  of  the  double  vision  in  ver.  12  and  the 
specific  details  in  ver.  15  are  largely  due  to  the 
imagination  of  the  historian. 

10.  Ananias.  We  have  no  means  of  knowing 
how  Ananias  had  become  a  Christian.  He  may 
have  been  converted  on  the  day  of  Pentecost,  or  he 
may  possibly  have  been  one  of  the  refugees  from 
Jerusalem,  though  xxii.  12  seems  to  imply  that  he 
resided  in  Damascus. 

11.  street  which  is  called  Straight.  The  main 
street  in  Damascus  is  still  called  by  the  name 
"  Straight." 

house  of  Judas.  The  mention  of  the  house  of 
Judas  illustrates  Luke's  love  of  detail,  and  proves  that 
he  obtained  his  account  from  one  who  was  well 
informed. 

12.  hath  seen  in  a  vision.  The  words  "in  a 
vision  "  are  omitted  by  the  R.V. 

hath  seen  ...  a  man  named  Ananias.  This 

vision  within  a  vision,  as  it  may  be  called,  is  far  too 
elaborate  to  represent  an  actual  spiritual  fact,  and 
the  mention  of  the  name  Ananias  proves  that  the 
description  is  coloured,  at  any  rate,  by  the  light  of 
after  events. 

13.  he  hath  done  to  the  saints  at  Jerusalem. 
This  is  the  first  occasion  upon  which  the  title 
"  saints "  is  bestowed  on  the  members  of  the 
Christian   community.     The   word   means   "those 


Acts  ix.  10-19  127 

who  are  set  apart  for  the  service  of  God/'  or  "  con- 
secrated/' and  is  frequently  used  in  the  Epistles  of 
Paul.  For  other  instances  of  the  occurrence  of  the 
title  in  Acts^  see  ix.  32,  41,  xxvi.  10.  The  name 
generally  used  is  either  '^brethren"  or  "disciples." 

14.  all  that  call  upon  thy  name.  Another 
phrase  used  to  describe  the  Christians.  See  also 
ver.  21  andxxii.  16;  1  Cor.  i.  2,  where,  as  here,  it  is 
used  in  close  connection  with  the  title  "saints." 

15.  a  chosen  vessel  =  "  a  vessel  specially  ap- 
pointed by  God."  For  the  use  of  the  metaphor,  cf. 
Jer.  xxii.  28,  li.  34  ;  Rom.  ix.  22-23. 

the  Gentiles  and  kings,  etc.  There  is  little 
doubt  that  the  contents  of  the  vision  are  expanded 
by  Luke  in  the  light  of  Paul's  subsequent  career. 

16.  how  many  things  he  must  suffer.  Paul, 
like  his  Master,  was  to  be  "a  suffering  servant  "  of 
God,  and  no  small^amount  of  the  influence  which  he 
exerted  on  the  world  issued  out  of  these  sufferings. 
For  Paul's  own  description  of  his  sufferings,  see 
2  Cor.  xi.  23-28. 

17.  putting  his  hands  on  him.  See  n.  on  vi.  6 
and  viii.  17.  Observe  that  in  the  present  instance 
this  symbolical  action  is  connected  not  only  with 
the  restoration  of  Saul's  sight,  but  also  with  the  gift 
of  the  Holy  Spirit.  For  Paul's  account  of  the  words 
used  by  Ananias,  see  xxii.  14-16. 

filled  with  the  Holy  Ghost.  As  we  have  seen, 
Luke  always  lays  the  utmost  stress  on  the  Doctrine 
of  the  Holy  Spirit.  The  Baptism  of  the  Spirit 
stands  in  the  forefront  of  the  career  of  the  Apostle 
Paul,  just  as  it  stands  in  the  forefront  of  the  history 
of  the  Church. 


128   Westminster  New  Testament 

Acts  ix.  19-25. 
THE  PLOT  AGAINST  SAUL  AT  DAMASCUS. 

19  And  when  he  had  received  meat,  he  was  strengthened. 
Then  was  Saul  certain  days  with  the  disciples  which  were 

20  at  Damascus.     And  straightway  he  preached  Christ  in  the 

21  synagogues,  that  he  is  the  Son  of  God.  But  all  that 
heard  him  were  amazed,  and  said  ;  Is  not  this  he  that 
destroyed  them  which  called  on  this  name  in  Jerusalem, 
and  came  hither  for  that  intent,  that  he  might  bring  them 

22  bound  unto  the  chief  priests?  But  Saul  increased  the 
more  in  strength,  and  confounded  the  Jews  which  dwelt 

23  at  Damascus,  proving  that  this  is  very  Christ.  And  after 
that  many  days  were  fulfilled,  the  Jews  took  counsel  to  kill 

24  him  :  but  their  laying  await  was  known  of  Saul.    And  they 

25  watched  the  gates  day  and  night  to  kill  him.  Then  the 
disciples  took  him  by  night,  and  let  him  down  by  the  wall 
in  a  basket. 

After  his  baptism^  Saul  at  once  began  to  preach 
at  Damascus  with  startling  effect.  He  was  not 
allowed,  however,  to  work  in  peace.  He  himself 
had  roused  his  countrymen  to  hostility  against  the 
Christians,  and  he  was  caught  in  his  own  toils. 
The  storm  broke  on  his  own  head.  A  conspiracy 
to  kill  him  was  formed  by  the  Jews,  but  he  managed 
to  escape  to  Jerusalem.  Paul  himself  briefly  tells 
the  story  of  his  flight  from  Damascus  in  2  Cor.  xi.  32  : 
"  In  Damascus  the  governor  under  Aretas  the  king 
guarded  the  city  of  the  Damascenes,  in  order  to 
take  me ;  but  through  a  window  was  I  let  down  in 
a  basket  by  the  wall,  and  escaped  his  hands."  The 
events  in  this  paragraph  cover  a  period  of  three  years. 

19.  certain  days.  An  indefinite  phrase,  indi- 
cating, however,  a  brief  period  of  time.     Luke  seems 


Acts  ix.  19-25  129 

rather  hazy  with  regard  to  Saul's  history  immediately 
after  his  conversion.     See  n.  on  ver.  23. 

20.  he  preached  Christ.  The  better  MSS. 
read  as  follows :  '^  proclaimed  Jesus  that  he  is  the 
Son  of  God."  This  is  more  in  keeping  with  history, 
because  ''  Christ "  had  not  yet  become  a  mere  name 
for  ^^  Jesus." 

22.  Saul  increased  the  more  in  strength  = 

continued  to  grow  more  and  more  in  spiritual 
power.  Saul's  stay  at  Damascus  was  a  time  of 
spiritual  development.  He  came  a  raw  recruit, 
and  it  needed  time  for  him  to  find  his  bearings 
and  readjust  his  religious  perspective. 

proving.  The  Greek  word  used  here  denotes 
proof  by  argument  and  inference.  Saul  found 
himself  able  to  meet  the  intellectual  objections 
which  were  brought  against  Christianity — largely, 
no  doubt,  because  he  himself  had  passed  through 
the  same  phase  of  thought. 

23.  After  many  days  were  fulfilled.  The 
general  impression  which  we  get  from  reading 
this  paragraph  is  that  Saul's  stay  in  the  North  was 
only  a  matter  of  days.  When  we  turn  to  the 
Epistle  to  the  Galatians,  however,  we  find  that 
three  years  elapsed  between  Saul's  conversion  and 
his  visit  to  Jerusalem  (Gal.  i.  I6-I8).  "Many 
days"  is  an  elastic  phrase,  which  is  capable 
(especially  in  its  Greek  form)  of  covering  a  con- 
siderable period  of  time,  and  as  a  matter  of  fact 
it  is  actually  used  in  1  Kings  ii.  38,  S9  of  the 
exact  interval  which  is  required  in  the  present 
passage,  viz.,  three  years.  Some  part  of  this  time 
(how  much  it  is  impossible  to  tell)  Saul  spent 
in  Arabia  (see  Gal.  i.  17),  a  fact  which  Luke  com- 
pletely ignores. 


I30   Westminster  New  Testament 

24.  they  watched  the  gates  day  and  night. 
We  know  from  2  Cor.  xi.  32  that  they  had  the 
support  of  the  authorities,  who  openly  abetted 
the  plot. 

25.  let  him  down  by  the  wall.  Houses  were 
built  on  the  wall,  and  it  was  through  a  window 
in  one  of  these  that  Paul  was  let  down.  Cf. 
Josh.  ii.  15. 


Acts  ix.  26-30. 
SAUL'S  FIRST  VISIT  TO  JERUSALEM. 

26  And  when  Saul  was  come  to  Jerusalem,  he  assayed  to  join 
himself  to  the  disciples  :  but  they  were  all  afraid  of  him, 

27  and  believed  not  that  he  was  a  disciple.  But  Barnabas 
took  him,  and  brought  him  to  the  apostles,  and  declared 
unto  them  how  he  had  seen  the  Lord  in  the  way,  and  that 
he  had  spoken  to  him,  and  how  he  had  preached  boldly  at 

28  Damascus  in  the  name  of  Jesus.     And  he  was  with  them 

29  coming  in  and  going  out  at  Jerusalem.  And  he  spake 
boldly  in  the  name  of  the  Lord  Jesus,  and  disputed  against 

30  the  Grecians  :  but  they  went  about  to  slay  him.  Which 
when  the  brethren  knew,  they  brought  him  down  to 
Csesarea,  and  sent  him  forth  to  Tarsus. 

After  escaping  from  Damascus^  Saul  visited 
Jerusalem  for  the  first  time  after  his  conversion. 
A  brief  account  of  this  visit  is  given  in  Gal. 
i.  18,  19j  from  which  we  gather  that  Saul  saw  none 
of  the  Apostles  except  Peter  and  James  the  Lord's 
brother.  The  most  interesting  point  in  this 
present  paragraph  is  Luke's  account  of  the  action 
of  Barnabas,  who  succeeded  in  quelling  the  natural 
suspicions  which  prevailed  amongst  the  Christians 


Acts  ix.  26-30  131 

about  Saul,  and  secured  a  welcome  for  him  in  the 
Church. 

26.  he  assayed  to  join  himself  to  the  dis- 
ciples. Saul  had  realised  the  true  spirit  of 
Christianity,  and  knew  that  ^^the  communion  of 
saints  "  was  one  of  its  essential  principles.  Hence 
the  first  thing  that  he  did  upon  reaching  Jerusalem 
was  to  seek  out  the  Christian  Brotherhood. 

they  were  all  afraid  of  him.  The  conver- 
sion of  Saul — the  ringleader  in  the  persecution — 
seemed  absolutely  incredible  to  the  Christians  at 
Jerusalem.  They  had  evidently  heard  very  little 
about  what  had  happened  at  Damascus,  and  were 
naturally  suspicious  about  receiving  the  man 
who  had  been  responsible  for  the  martyrdom  of 
Stephen. 

27.  Barnabas  took  him.  This  incident  illus- 
trates the  wonderful  insight  possessed  by  Barnabas, 
and  is  quite  in  keeping  with  the  description  of  his 
character  which  Luke  gives  in  xi.  24. 

to  the  apostles.  I.e.,  to  Peter  and  James  ;  for, 
according  to  Paul's  own  account  (Gal.  i.  18), 
these  wxre  the  only  Apostles  he  saw  on  this 
visit. 

28.  he  was  with  them  going  in  and  out. 
According  to  Galatians,  the  visit  to  Jerusalem  only 
lasted  fifteen  days  (Gal.  i.  1 8). 

29.  against  the  Grecians.  I.e.,  Grecian  Jews, 
or  Hellenists.     See  n.  on  vi.  1. 

30.  sent  him  forth  to  Tarsus.  This  is  in 
agreement  with  Gal.  i.  21  :  "Then  I  came  into  the 
regions  of  Syria  and  Cilicia."  Tarsus  was  Saul's 
native  city,  and  he  seems  to  have  remained  there 
till  he  was  summoned  by  Barnabas  to  the  work  at 
Antioch  (xi.  25,  26). 


132   Westminster  New  Testament 


Acts  ix.  31-43. 
PETER'S  MIRACLES  AT  LYDDA  AND  JOPPA. 

31  Then  had  the  churches  rest  throughout  all  Judaea  and 
Galilee  and  Samaria,  and  were  edified  ;  and  walking  in 
the  fear   of  the  Lord,  and   in   the  comfort  of  the  Holy 

32  Ghost,  were  multiplied.  And  it  came  to  pass,  as  Peter 
passed  throughout  all  quarters,  he  came  down  also  to  the 

33  saints  which  dwelt  at  Lydda.  And  there  he  found  a 
certain  man  named  ^Eneas,  which  had  kept  his  bed  eight 

34  years,  and  was  sick  of  the  palsy.  And  Peter  said  unto 
him,  ^neas,  Jesus  Christ  maketh  thee  whole  :  arise,  and 

35  make  thy  bed.  And  he  arose  immediately.  And  all  that 
dwelt  at  Lydda  and  Saron  saw  him,  and  turned   to  the 

36  Lord.  Now  there  was  at  Joppa  a  certain  disciple  named 
Tabitha,  which  by  interpretation  is  called  Dorcas  :  this 
woman  was  full  of  good  works  and  almsdeeds  which  she 

37  did.  And  it  came  to  pass  in  those  days,  that  she  was 
sick,  and  died  :  whom  when  they  had  washed,  they  laid 

38  her  in  an  upper  chamber.  And  forasmuch  as  Lydda  was 
nigh  to  Joppa,  and  the  disciples  had  heard  that  Peter  was 
there,  they  sent  unto  him  two  men,  desiring  him  that  he 

39  would  not  delay  to  come  to  them.  Then  Peter  arose  and 
went  with  them.  When  he  was  come,  they  brought  him 
into  the  upper  chamber  :  and  all  the  widows  stood  by  him 
weeping,    and   shewing   the    coats    and    garments    which 

40  Dorcas  made,  while  she  was  with  them.  But  Peter  put 
them  all  forth,  and  kneeled  down,  and  prayed ;  and 
turning  him  to  the  body  said,  Tabitha,  arise.  And  she 
opened  her  eyes :    and  when  she  saw  Peter,  she  sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her  up,  and  when 
he    had    called    the    saints    and    widows,    presented    her 

42  alive.     And   it   was   known   throughout   all   Joppa ;    and 

43  many  believed  in  the  Lord.  And  it  came  to  pass,  that  he 
tarried  many  days  in  Joppa  with  one  Simon  a  tanner. 


Acts  ix.  31-43  133 

The  narrative  at  this  point  returns  to  Peter,  and 
gives  a  brief  account  of  his  visits  to  Lydda  and 
Joppa.  He  is  evidently  following  in  the  steps  of 
Philip,  who  had  made  a  missionary  tour  through 
the  towns  along  the  coast  between  Azotus  and 
Caesarea  (viii.  40).  Two  incidents  are  recorded : 
(1)  the  cure  of  a  paralytic  named  ^neas  at  Lydda, 
and  (2)  the  restoration  to  life  of  Tabitha  at  Joppa. 
We  have  no  further  evidence  in  support  of  these 
miracles,  but  in  the  light  of  the  statements  of  Paul, 
who  claims  in  the  most  emphatic  way  to  have 
worked  miracles  (cf.  2  Cor.  xii.  12  ;  Rom.  xv.  18,  19), 
and  of  the  Epistle  to  the  Hebrews  ii.  4,  it  can 
scarcely  be  doubted  that  miraculous  cures  were 
wrought  by  the  Apostles. 

31.  Then  had  the  churches  rest.  The  best 
MSS.  read  *^^  church,"  not  "^^  churches."  There  was 
as  yet  only  one  Church,  the  headquarters  of  which 
was  at  Jerusalem.  All  the  Christians  in  Palestine 
were  still  regarded  as  members  of  this  one  Church 
in  Jerusalem. 

all  Judaea  and  Galilee  and  Samaria.  An 
indication  of  the  rapid  progress  which  Christianity 
had  made  in  the  country  districts  of  Palestine 
through  the  labours  of  Philip  and  others,  and  a 
proof  that  a  very  large  part  of  the  evangelistic 
work  of  the  primitive  Church  is  unrecorded. 

32.  as    Peter    went    through    all    parts. 

Evidently  on  a  missionary  tour,  and  probably  with 
the  purpose  of  consolidating  the  work  of  Philip, 
who  was  the  pioneer  of  evangelistic  enterprise. 

to  the  saints  which  dwelt  at  Lydda. 
Possibly  Philip's  converts.  Lydda  (called  "  Lod  "  in 
1  Chron.  viii.  12),  "a  village  not  less  than  a  city 
in  size,"  as   Josephus   says,  was    situated    on    the 


134   Westminster  New  Testament 

road  between  Jerusalem  and  Joppa — 10  miles  from 
the  latter,     saints.    See  n.  on  ix.  1 3. 

33.  SL  certain  man  named  iEneas.  It  is 
uncertain  whether  ^neas  belonged  to  the 
"saints."  The  use  of  the  phrase  "a  certain 
man,"  instead  of  "a  disciple"  (cf.  ver.  36),  or 
"  brother/'  seems  to  imply  that  he  did  not. 

34.  Jesus  Christ  maketh  thee  whole.  The 
power  of  healing  is  always  ascribed  to  Christ ;  cf. 
iv.  10. 

35.  Saron  =  Sharon.  The  plain  of  Sharon — a 
beautiful  and  fertile  district — extended  from  Joppa 
to  Caesarea,  a  distance  of  SO  miles. 

36.  Joppa.  The  seaport  of  Jerusalem,  35  miles 
distant. 

Tabitha  .  .  .  Dorcas.  "  Dorcas"  is  the  Greek 
equivalent  for  the  Aramaic  "  Tabitha."  Both  words 
mean  "gazelle." 

37.  they  laid  her  in  an  upper  chamber.  In 
the  hope  that  Peter  might  be  able  to  restore  her 
to  life. 

38.  desiring  him  that  he  would  not  delay. 

This  translation  fails  to  bring  out  the  emphasis  of 
the  Greek.  The  R.V.  renders,  "intreating  him, 
Delay  not  to  come  unto  us." 

39.  all  the  widows.  Probably  those  for  whom 
Tabitha  had  worked. 

43.  many  days.  An  indefinite  expression.  See 
n.  on  ix.  23. 

Simon  a  tanner.  The  trade  of  a  tanner  was 
held  in  abomination  by  the  Jews.  That  Peter 
should  have  lodged  in  his  house  shows  that  he  was 
already  beginning  to  ignore  Jewish  prejudices. 


Acts  X.  1-16  135 


Acts  X.  i-xi.  18. 

THE  CONVERSION  OF  THE  FIRST 
GENTILE. 

I.  The  Visions  of  Cornelius  and  Peter  (x.  1-1 6). 

There  was  a  certain  man  in  Csesarea  called  Cornelius,  a 

2  centurion  of  the  band  called  the  Italian  band,  a  devout 
man,  and  one  that  feared  God  with  all  his  house,  which 
gave  much  alms  to  the  people,  and  prayed  to  God  alway. 

3  He  saw  in  a  vision  evidently  about  the  ninth  hour  of  the 
day  an  angel  of  God  coming  in  to  him,  and  saying  unto 

4  him,  Cornelius.  And  when  he  looked  on  him,  he  was 
afraid,  and  said,  What  is  it,  Lord  ?  And  he  said  unto 
him,    Thy   prayers   and    thine   alms   are   come   up   for   a 

5  memorial   before   God.     And   now   send   men   to  Joppa, 

6  and  call  for  one  Simon,  whose  surname  is  Peter :  he 
lodgeth  with  one  Simon  a  tanner,  whose  house  is  by  the 

7  sea  side  :  he  shall  tell  thee  what  thou  oughtest  to  do.  And 
when  the  angel  which  spake  unto  Cornelius  was  departed, 
he  called  two  of  his  household   servants,  and   a  devout 

8  soldier  of  them  that  waited  on  him  continually  5  and  when 
he  had  declared  all  these  things  unto  them,  he  sent  them  to 

9  Joppa.  On  the  morrow,  as  they  went  on  their  journey, 
and   drew  nigh   unto  the  city,  Peter  went   up   upon   the 

10  housetop  to  pray  about  the  sixth  hour :  and  he  became 
very  hungry,  and  would  have  eaten  :  but  while  they  made 

11  ready,  he  fell  into  a  trance,  and  saw  heaven  opened,  and 
a  certain  vessel  descending  unto  him,  as  it  had  been  a 
great  sheet  knit  at  the  four  corners,  and  let  down  to  the 

12  earth  :  wherein  were  all  manner  of  four-footed  beasts  of 
the  earth,  and  wild  beasts,  and  creeping  things,  and  fowls 

13  of  the  air.     And  there  came  a  voice  to  him.  Rise,  Peter  ; 

14  kill,  and  eat.     But  Peter  said.  Not  so.  Lord  ;  for  I  have 

15  never  eaten  any  thing  that  is  common  or  unclean.     And 


136   Westminster  New  Testament 

the  voice  spake  unto  him  again  the  second  time,  What  God 
16  hath  cleansed,  that  call  not  thou  common.     This  was  done 
thrice  :  and  the  vessel  was  received  up  again  into  heaven. 

The  utmost  importance  is  attached  by  Luke 
to  the  conversion  of  CorneHus.  The  narrative 
occupies  the  greater  part  of  two  chapters^  and 
the  event  is  subsequently  alluded  to  in  xv.  7.  It 
marks  a  supreme  crisis  in  the  history  of  the 
Church.  Cornelius  was  a  Gentile — a  Gentile^  it 
must  be  admitted^  who  had  accepted  the  Jewish 
belief,  but  still  a  Gentile,  because,  though  he  had 
theoretically  adopted  the  Jewish  creed,  he  had 
never  graduated  as  a  proselyte  by  undergoing 
the  rite  of  circumcision.  His  admission  into  the 
Church,  therefore,  meant  the  first  recognition  of 
the  principle  that  it  was  not  necessary  for  a  man 
to  become  a  Jew  before  he  could  become  a 
Christian — or,  in  other  words,  that  Christianity 
was  no  longer  to  be  a  Jewish  sect  but  a 
universal  religion.  A  step  of  such  momentous 
significance  was  only  taken  under  the  direct 
impulse  of  God,  and  in  the  present  paragraph 
Luke  shows  how  the  minds  of  both  Cornelius 
and  Peter  were  prepared  by  Divine  visions  for 
the  great  advance. 

1.  Cornelius.  The  name  proves  that  Cornelius 
was  a  Roman. 

a  centurion  of  the  band  called  the  Italian. 
A  Roman  legion,  which  consisted  nominally  of 
6000  men,  was  divided  into  10  cohorts  (or  bands), 
and  each  cohort  or  band  had  6  centurions — so 
that,  when  a  legion  was  at  its  full  strength,  each 
centurion  would  have,  as  his  name  implies,  100 
men  under  him.     The  "  Italian  band  "  was  a  cohort 


Acts  X.  1-16  137 

composed  of  Italian  soldiers.  Critics  have  objected 
to  Luke's  statement  on  the  ground  that  it  is  un- 
likely that  a  cohort  of  Italians  would  be  serving 
so  far  away  from  home  as  Palestine ;  but  Sir  W. 
Ramsay  has  proved  from  an  inscription  that  a 
Roman  cohort  was  stationed  at  Carnuntum,  in 
Syria,  in  69  a.d.,  and  that  therefore  there  is  no 
reason  why  one  should  not  have  been  quartered 
at  Caesarea  at  this  time. 

2.  a  devout  man  and  one  that  feared  God. 
Compare  ver.  22.  Cornelius  belonged  to  the  large 
army  of  semi-proselytes  who  were  found  in  all 
parts  of  the  world  at  this  time.  They  accepted 
the  Jewish  faith,  but  refused  to  become  Jews  by 
undergoing  circumcision.  For  other  instances,  ct. 
xiii.  16,  26,  xvii.  4,  17  ;  Luke  vii.  5. 

gave  much  alms  to  the  people.  The  Greek 
word  used  for  "the  people"  proves  that  the  Jewish 
people  are  particularly  referred  to ;  cf.  ver.  22. 

3.  saw  in  a  vision  evidently.  For  ^'evi- 
dently" the  R.V.  substitutes  "openly,"  but 
"manifestly"  would  be  a  better  rendering  of  the 
Greek,  the  ninth  hour  (see  n.  on  iii.  1).  For 
the  introduction  of  the  angel,  see  n.  on  viii.  26. 
We  have  two  other  versions  of  the  vision  of 
Cornehus :  (1)  x.  30-33  ;  (2)  xi.  13-15. 

5.  send  men  to  Joppa  and  fetch  Simon. 

If  this  vision  was  a  Divine  impulse  or  inspiration, 
and  if  the  introduction  of  the  angel  is  simply  due 
to  the  poetry  of  Luke,  how  are  we  to  explain  this 
knowledge  of  details  ?  The  key  probably  is  to  be 
found  in  the  fact  that  Philip  was  at  Caesarea,  and 
there  is  every  likelihood  that  Cornelius  may  have 
come  under  his  influence  and  gained  the  specific 
information  from  him.     At  any  rate,  in  his  address 


138   Westminster  New  Testament 

(vers.  34-43),  Peter  assumes  that  Cornelius  was 
acquainted  with  the  main  facts  of  the  gospel 
message.  Very  possibly,  it  may  have  been  because 
Philip  did  not  know  how  to  deal  with  the  case  of 
a  Gentile  like  Cornelius  that  the  whole  situation 
arose,  and  so  by  a  Divine  suggestion  Peter  was 
summoned  to  solve  the  new  problem  that  had 
emerged. 

7.  a  devout  soldier.  The  soldier,  like  his 
captain,  had  also  accepted  the  Jewish  religion. 

8.  he  sent  them  to  Joppa,  which  was  about 

30  miles  from  Caesar ea. 

10.  fell  into  a  trance.  The  vision  is  supposed 
to  have  come  to  Peter  in  the  form  of  a  dream, 
while  his  own  mental  activity  was  suspended. 

11.  knit  at  the  four  corners  and  let  down. 
The  best  MSS.  simply  read,  "as  it  were  a  great 
sheet  let  down  by  four  corners  upon  the  earth/' 
and  in  ver.  12  omit  the  words  "and  wild  beasts." 

14.  any  thing  that  is  common  or  unclean. 
This  phrase  refers  to  food  which  was  forbidden 
in  the  Mosaic  code  of  law. 


THE  CONVERSION  OF  THE  FIRST 

GENTILE— {con  fi'mied). 

II.  The  Meeting  of  Peter  and  Cornelius 
(x.  17-33). 

17  Now  while  Peter  doubted  in  himself  what  this  vision  which 
he  had  seen  should  mean,  behold,  the  men  which  were 
sent  from  Comelius  had  made  enquiry  for  Simon's  house, 

18  and  stood  before  the  gate,  and  called,  and  asked  whether 
Simon,  which  was   surnamed   Peter,  were   lodged   there. 

19  While  Peter  thought  on  the  vision,  the  Spirit  said  unto 


Acts  X.  17-33  139 

20  him,  Behold,  three  men  seek  thee.  Arise  therefore,  and 
get  thee  down,  and  go  with  them,  doubting  nothing  :  for 

21  I  have  sent  them.  Then  Peter  went  down  to  the  men 
which  were  sent  unto  him  from  Cornelius ;  and  said. 
Behold,  I  am  he  whom  ye  seek  :  what  is  the  cause  where- 

22  fore  ye  are  come  ?  And  they  said,  Cornelius  the  centurion, 
a  just  man,  and  one  that  feareth  God,  and  of  good  report 
among  all  the  nation  of  the  Jews,  was  warned  from  God 
by  an  holy  angel  to  send  for  thee  into  his  house,  and  to 

23  hear  words  of  thee.  Then  called  he  them  in,  and  lodged 
them.     And  on  the  morrow  Peter  went  away  with  them, 

24  and  certain  brethren  from  Joppa  accompanied  him.  And 
the  morrow  after  they  entered  into  Cassarea.  And 
Cornelius  waited   for   them,  and  had  called  together  his 

25  kinsmen  and  near  friends.  And  as  Peter  was  coming 
in,  Cornelius   met   him,  and   fell   down   at   his   feet,  and 

26  worshipped  him.     But  Peter  took  him  up,  saying,  Stand 

27  up  ;  I  myself  also  am  a  man.  And  as  he  talked  with  him, 
he  went   in,  and   found  many  that  were  come  together. 

28  And  he  said  unto  them,  Ye  know  how  that  it  is  an 
unlawful  thing  for  a  man  that  is  a  Jew  to  keep  company, 
or  come  unto  one  of  another  nation  ;  but  God  hath  shewed 
me  that  I  should  not  call  any  man  common  or  unclean. 

29  Therefore  came  I  unto  you  without  gainsaying,  as  soon  as 
I  was  sent  for  :   I  ask  therefore  for  what  intent  ye  have 

30  sent  for  me?  And  Cornelius  said,  Four  days  ago  I  was 
fasting  until  this  hour  ;  and  at  the  ninth  hour  I  prayed  in 
my  house,  and,  behold,  a  man  stood  before  me  in  bright 

31  clothing,  and  said,  Cornelius,  thy  prayer  is  heard,  and 
thine  alms  are  had  in  remembrance  in  the  sight  of  God. 

32  Send  therefore  to  Joppa,  and  call  hither  Simon,  whose 
surname  is  Peter ;  he  is  lodged  in  the  house  of  one  Simon 
a  tanner  by  the  sea  side  :  whOj  when   he   cometh,  shall 

33  speak  unto  thee.  Immediately  therefore  I  sent  to  thee ; 
and  thou  hast  well  done  that  thou  art  come.  Now  there- 
fore are  we  all  here  present  before  God,  to  hear  all  things 
that  are  commanded  thee  of  God. 


I40  Westminster  New  Testament 

This  section  gives  an  account  of  (1)  the  arrival 
of  the  messengers  of  Cornelius  at  Joppa  (vers. 
17-20);  (2)  their  interview  with  Peter  (vers.  21, 
22) ;  (3)  Peter's  journey  to  Caesarea  (vers.  23,  24) ; 
(4)  The  meeting  of  Peter  and  Cornelius  (vers.  25- 
29) ;  (5)  Cornelius'  explanation  of  his  vision  (vers. 
30-33). 

17.  doubted  in  himself  =  as  in  the  Pv.V.,  "  was 
much  perplexed  what  the  vision  might  mean." 
Peter's  vision,  unlike  that  of  Cornelius,  was  vague 
and  indefinite,  and  needed  explanation. 

19.  three  men.  The  soldier  and  two  servants 
of  Cornelius  ;  cf.  ver.  7. 

23.  certain  of  the  brethren.  According  to 
xi.  12,  six  men  accompanied  Peter  to  Caesarea,  and 
afterwards  also  went  with  him  to  Jerusalem. 

24.  And  the  morrow  after.  Though  the 
journey  was  only  30  miles — at  the  rate  at  which 
travelling  was  possible  at  this  time — it  could  not 
be  accomplished  in  a  single  day. 

25.  worshipped  him.  Cornelius  had  been  so 
impressed  with  the  vision  that,  Roman  though  he 
was,  he  greeted  Peter  with  the  most  profound 
homage.  The  word  ''^ worship"  does  not  neces- 
sarily imply  the  reverence  due  only  to  God  ;  cf. 
Matt,  xviii.  26. 

28.  to  keep  company  or  come  unto  =  to 
associate  with  or  come  into  the  house  of.  The 
spirit  of  exclusiveness  which  characterised  strict 
Jews  almost  amounted  to  caste.  Even  to  enter 
the  house  of  a  Gentile,  much  more  to  eat  with 
him,  constituted  ceremonial  uncleanness  (cf. 
xi.  3;  Gal.  ii.  12).  This  rule  was  very  hard  upon 
Jews  who  travelled  in  foreign  countries.  If  they 
were    anxious    to    be    exact    in    the    observance 


Acts  X.  34-48  141 

of  the  Law,  they  had  to  restrict  themselves  to  a 
diet  of  fruit  and  vegetables.  Josephus  tells  us  of 
certain  priests  who  had  been  taken  as  prisoners  to 
Rome,  and  found  themselves  obliged,  in  order  not 
to  break  the  Law,  to  live  on  nuts  and  figs.  It  was 
this  exclusiveness  which  gave  rise  to  the  charge 
of  "  hatred  to  the  human  race  "  which  is  so  often 
brought  against  the  Jews  of  this  period. 

30.  a  man  ...  in  bright  apparel.  A  phrase 
used  by  Luke  on  several  occasions  to  describe  an 
angel :  cf.  Luke  xxiv.  4  ;  Acts  i.  10. 


THE  CONVERSION  OF  THE  FIRST 

GENTILE— {conh'm^ed). 

III.  Peter's  Address  to   Cornelius  and  his 
Friends  (x.  34-48). 

34  Then  Peter  opened  his  mouth,  and  said,  Of  a  truth  I  per- 

35  ceive  that  God  is  no  respecter  of  persons  :  but  in  every 
nation  he  that  feareth  him,  and  worketh  righteousness,  is 

36  accepted  with  him.  The  word  which  God  sent  unto  the 
children  of  Israel,  preaching  peace  by  Jesus  Christ :   (he 

37  is  Lord  of  all :)  that  word,  I  say,  ye  know,  which  was 
published  throughout  all  Judnea,  and  began  from  Galilee, 

38  after  the  baptism  which  John  preached ;  how  God 
anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and  with 
power :  who  went  about  doing  good,  and  healing  all  that 

39  were  oppressed  of  the  devil ;  for  God  was  with  him.  And 
we  are  witnesses  of  all  things  which  he  did  both  in  the 
land  of  the  Jews,  and  in  Jerusalem  ;  whom  they  slew  and 

40  hanged  on  a  tree  :  him  God  raised  up  the  third  day,  and 

41  shewed  him  openly ;  not  to  all  the  people,  but  unto 
witnesses  chosen  before  of  God,  even  to  us,  who  did  eat 


142   Westminster  New  Testament 

42  and  drink  with  him  after  he  rose  from  the  dead.  And  he 
commanded  us  to  preach  unto  the  people,  and  to  testify 
that  it  is  he  which  was  ordained  of  God  to  be  the  Judge  of 

43  quick  and  dead.  To  him  give  all  the  prophets  witness, 
that  through  his  name  whosoever  believeth  in  him  shall 

44  receive  remission  of  sins.  While  Peter  yet  spake  these 
words,  the  Holy  Ghost  fell  on  all  them  which  heard  the 

45  word.  And  they  of  the  circumcision  which  believed  were 
astonished,  as  many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  was   poured   out   the  gift   of  the  Holy 

46  Ghost.     For  they   heard   them   speak  with  tongues,  and 

47  magnify  God.  Then  answered  Peter,  Can  any  man  forbid 
water,  that  these  should  not  be  baptized,  which  have  re- 

48  ceived  the  Holy  Ghost  as  well  as  we  ?  And  he  com- 
manded them  to  be  baptized  in  the  name  of  the  Lord. 
Then  prayed  they  him  to  tarry  certain  days. 

Peter's  address^  of  which  Luke  only  gives  us  a 
bare  resume,  assumes  a  knowledge  of  the  main 
facts  of  Christianity  on  the  part  of  Cornelius  and 
his  friends.  This  knowledge,  as  has  already  been 
suggested,  was  probably  derived  from  Philip. 
Peter  adds  very  little  to  what  he  has  said  in  other 
speeches.  His  general  line  of  thought  is  in 
keeping  with  the  theological  outlook  of  the 
primitive  Church.  The  opening  verse,  however, 
marks  a  most  important  development.  It  not 
merely  recognises  the  principle  that  Christianity 
is  meant  for  the  Gentiles,  but  it  practically 
obliterates  the  distinction  between  Jew  and 
Gentile. 

^^.  in  every  nation  he  that  feareth.  This 
is  one  of  the  broadest  enunciations  of  the 
universality  of  true  religion  found  in  the  New 
Testament.  It  may  be  compared  with  the 
four  great  utterances  of  Paul   on   the   same  sub- 


Acts  X.  34-48  143 

ject:  cf.  xiv.  15-18,  xvii.  22-31;  Rom.  i.  19,  20, 
ii.  15,  16. 

s6.  The  word  which  God  sent,  etc.  The 
statements  in  this  and  the  following  verses  are 
difficult  to  follow,  because  the  sentences  are 
involved  and  broken.  The  main  clause,  viz., 
"  ye  know,"  only  comes  in  ver.  37.  The  passage 
may  be  paraphrased  thus  :  "  Ye  know  the  message 
which  God  sent  unto  the  children  of  Israel,  pro- 
claiming peace  through  Jesus  Christ  (he  is  Lord 
of  all) — the  message,  I  mean,  which  was  published 
throughout  all  Judaea,  beginning  from  Galilee, 
after  the  baptism  of  John — the  message  how  that 
God  anointed  Jesus  of  Nazareth,"  etc. 

he  is  Lord  of  all.  The  title  "Lord"  was 
one  of  the  first  to  be  bestowed  on  Jesus ;  in  fact, 
the  earliest  Christian  creed  consisted  of  the  three 
words,  "  Jesus  is  Lord." 

37.  ye  know.  According  to  the  best  Greek 
Text,  this  phrase  is  far  more  emphatic  than  appears 
in  the  A.V.  It  should  be  rendered  "ye  your- 
selves know."  Peter  is  speaking  to  men  who 
were  already  acquainted  with  the  facts  of 
Christianity. 

all  Judaea.  "Judaea"  is  here  used  in  a  wide 
sense,  and  denotes  the  whole  of  Palestine. 

38.  how  God  anointed  Jesus  of  Nazareth. 
Peter  here  repeats  the  explanation  of  Christ  which 
he  gave  in  the  earlier  speeches,  and  which  is  now 
known  as  the  Adoptionist  Theory.     See  n.  on  ii.  36. 

anointed  =  made  him  Messiah;  i.e.,  "the 
Anointed  One." 

41.  who  did  eat  and  drink  with  him.  Com- 
pare Luke  xxiv.  30,  42  ;  John  xxi.  13. 

42.  he  commanded  us  to  preach.    See  n. 


144   Westminster  New  Testament 

on  i.  8.     Compare  also  Luke  xxiv.  47-49 ;   Matt, 
xxviii.  19. 
to  be  the  Judge  of  the  quick  and  dead. 

There  is  no  specific  instruction  in  the  Gospels 
ordering  the  disciples  to  preach  Christ  as  the 
Judge  of  men^  but  according  to  the  Fourth  Gospel 
Jesus  made  explicit  claims  to  this  prerogative ;  cf. 
John  V.  22,  27. 

43.  To  him  bear  all  the  prophets  witness, 
etc.  Another  appeal — this  time  in  general  terms — 
to  the  witness  of  prophecy  :  cf.  Luke  xxiv.  44-46  ; 
Acts  iii.  24. 

every  one  that  believeth  on  him.    Peter's 

address  ends  in  the  same  broad  spirit  in  which  it 
commenced — by  an  enunciation  of  the  universality 
of  the  gospel. 

44.  the  Holy  Ghost  fell  on  all.  Every 
forward  step  in  the  Acts  is  characterised  by  a 
fresh  Pentecost  (compare  viii.  17).  The  work 
amongst  the  Gentiles,  like  the  work  in  Jerusalem 
and  the  mission  to  Samaria,  is  inaugurated  by  a 
Baptism  of  the  Spirit. 

45.  they  of  the  circumcision.  The  six  Jewish 
Christians  who  had  accompanied  Peter  from  Joppa  ; 
cf.  xi.  12. 

46.  heard  them  speak  with  tongues.  It 
is  quite  clear  that  this  phrase  does  not  mean 
speaking  in  foreign  languages.  See  notes  on  ii. 
1-4 ;  cf.  xix.  6. 

47.  Can  any  man  forbid  water?  It  is 
significant  that  in  the  present  instance  the  Baptism 
of  the  Spirit  preceded  the  Baptism  of  water.  In 
Samaria  the  process  was  just  the  reverse  (viii. 
15-18). 

48.  commanded    them    to    be    baptized. 


Acts  xi.  1-18  145 

Peter  left  the  actual  administration  of  the  rite  to 
others  in  the  present  case.  Cf.  also  the  custom 
of  Paul  (1  Cor.  i.  17). 


THE  CONVERSION  OF  THE  FIRST 

GENTILE— (conhnued). 

IV.  The  Protest  at  Jerusalem,  and  Peter's 
Reply  (xi.  1-18). 

And  the  apostles  and  brethren  that  were  in  Judsea  heard 
that  the   Gentiles   had  also   received   the  word   of  God. 

2  And  when   Peter  was   come   up  to  Jerusalem,  they  that 

3  were  of  the  circumcision  contended  with  him,  saying, 
Thou  wentest  in  to  men  uncircumcised,  and  didst  eat  with 

4  them.     But  Peter  rehearsed  the  matter  from  the  beginning, 

5  and  expounded  it  by  order  unto  them,  saying,  I  was  in 
the  city  of  Joppa  praying  :  and  in  a  trance  I  saw  a  vision, 
A  certain  vessel  descend,  as  it  had  been  a  great  sheet, 
let  down  from  heaven  by  four  corners  ;  and  it  came  even 

6  to  me :  upon  the  which  when  I  had  fastened  mine  eyes, 
I  considered,  and  saw  four-footed  beasts  of  the  earth, 
and  wild   beasts,  and   creeping  things,  and  fowls   of  the 

7  air.     And  I  heard  a  voice  saying  unto  me,  Arise,-  Peter ; 

8  slay  and  eat.  But  I  said,  Not  so,  Lord :  for  nothing 
common  or  unclean   hath  at  any  time   entered   into  my 

9  mouth.  But  the  voice  answered  me  again  from  heaven, 
What  God   hath  cleansed,    that   call   not  thou  common. 

10  And  this  was  done  three  times :  and  all  were  drawn  up 

11  again  into  heaven.  And,  behold,  immediately  there  were 
three  men  already  come  unto  the  house  where  I  was,  sent 

12  from  Csesarea  unto  me.  And  the  Spirit  bade  me  go  with 
them,  nothing  doubting.  Moreover  these  six  brethren 
accompanied  me,  and  we  entered  into  the  man's  house : 

10 


146  Westminster  New  Testament 

13  and  he  shewed  us  how  he  had  seen  an  angel  in  his  house, 
which  stood  and  said  unto  him,  Send  men  to  Joppa,  and 

14  call  for  Simon,  whose  surname  is  Peter ;  who  shall  tell 
thee  words,  whereby  thou  and  all  thy  house  shall  be  saved. 

15  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them, 

16  as  on  us  at  the  beginning.  Then  remembered  I  the  word 
of  the  Lord,  how  that  he  said,  John  indeed  baptized  with 
water  ;   but  ye   shall   be   baptized  with   the  Holy  Ghost. 

17  Forasmuch  then  as  God  gave  them  the  like  gift  as  he 
did  unto  us,  who  believed  on  the  Lord  Jesus  Christ ;  what 

18  was  I,  that  I  could  withstand  God?  When  they  heard 
these  things,  they  held  their  peace,  and  glorified  God, 
saying.  Then  hath  God  also  to  the  Gentiles  granted 
repentance  unto  life. 

The  admission  of  Cornelius  into  the  Church 
evoked  a  protest  at  Jerusalem.  The  particular 
point  of  criticism  seems  to  have  been  Peter's 
conduct  in  visiting  Cornelius  and  partaking  of  a 
meal  with  him  (see  ver.  3),  though  it  is  quite  clear 
from  ver.  18  that  the  larger  question  entered  into 
the  controversy  as  well.  Peter  defends  himself 
by  recounting  the  story  of  the  Divine  manifesta- 
tions to  himself  and  Cornelius,  and  his  arguments 
meet  with  general  approval. 

2.  they  that  were  of  the  circumcision.    I.e., 

the  Jewish  Christians.  Many  of  the  Jewish  con- 
verts at  Jerusalem  carried  the  narrowness  and 
exclusiveness  of  Judaism  over  into  Christianity. 
They  were  most  anxious  that  the  "  new  wine " 
should  not  burst  the  ^^old  bottles."  Hence  their 
criticism  of  Peter. 

3.  Ye  went  in  to  men  uncircumcised.  See 
n.  on  X.  28. 

4.  Peter  .  .  .  from  the  beginning.  The  last 
three  words  are  not  found  in  the  original.     R.V., 


Acts  xi.  1-18  147 

"Peter  began  and  expounded  the  matter  unto 
them." 

6.  and  wild  beasts.  This  phrase  does  not 
occur  in  the  account  of  the  vision  given  in  x.  12 
(R.V.).      It  is  added  for  the  sake  of  emphasis. 

11.  And,  behold,  immediately,  etc  This 
verse  should  be  translated^  as  in  the  R.V.,  "And 
behold,  forthwith  three  men  stood  before  the 
house  in  which  we  were." 

12.  nothing  doubting.  The  word  used  in  the 
true  Greek  Text  means  "  making  no  distinction  " 
(so  R.V.). 

six  brethren.  In  x.  23  the  number  is  not 
given.     We  simply  read  "certain  of  the  brethren." 

13.  had  seen  an  angel  (R.V.,  "the  angel"). 
See  X.  3. 

15.  the  Holy  Ghost  fell  on  them.    See  n.  on 

X.  44.  The  significant  words,  "  as  on  us  at  the 
beginning/'  prove  that  Pentecost  was  not  an 
isolated  event  in  the  history  of  the  Church. 

16.  John  indeed  baptized,  etc.     See  n.  on  i.  5. 

17.  who  believed.  These  words  belong  to 
"  them  "  as  well  as  to  "  us."  Faith  both  in  the  case 
of  the  first  believers  at  Jerusalem  and  the  Gentile 
friends  of  Cornelius  is  the  condition  precedent  for 
the  bestowal  of  the  Spirit. 

18.  they  held  their  peace.  In  the  light  of 
later  history  we  know  that  the  peace  was  only 
temporary.  The  question  was  not  permanently 
settled.  We  learn  from  Acts  xv.  and  Paul's 
Epistle  to  the  Galatians  that  a  long  struggle  had 
still  to  be  waged  before  the  universality  of  the 
gospel  became  generally  accepted  by  the  Jewish 
element  in  the  Church. 


148  Westminster  New  Testament 

Acts  xi.  19-26. 
THE  PROBLEM  OF  ANTIOCH. 

19  Now  they  which  were  scattered  abroad  upon  the  persecu- 
tion that  arose  about  Stephen  travelled  as  far  as  Phenice, 
and  Cyprus,  and  Antioch,  preaching  the  word  to  none  but 

20  unto  the  Jews  only.  And  some  of  them  were  men  of 
Cyprus  and  Cyrene,  which,  when  they  were  come  to 
Antioch,  spake   unto   the   Grecians,  preaching   the  Lord 

21  Jesus.     And  the  hand  of  the  Lord  was  with  them  :  and  a 

22  great  number  believed,  and  turned  unto  the  Lord.  Then 
tidings  of  these  things  came  unto  the  ears  of  the  church 
which  was  in  Jerusalem  :  and  they  sent  forth  Barnabas, 

23  that  he  should  go  as  far  as  Antioch.  Who,  when  he  came, 
and  had  seen  the  grace  of  God,  was  glad,  and  exhorted 
them  all,   that  with  purpose  of  heart  they  would  cleave 

24  unto  the  Lord.  For  he  was  a  good  man,  and  full  of  the 
Holy  Ghost  and  of  faith  :    and  much  people  was  added 

25  unto  the  Lord.     Then  departed  Barnabas  to  Tarsus,  for  to 

26  seek  Saul :  and  when  he  had  found  him,  he  brought  him 
unto  Antioch.  And  it  came  to  pass,  that  a  whole  year 
they  assembled  themselves  with  the  church,  and  taught 
much  people.  And  the  disciples  were  called  Christians 
first  in  Antioch. 

Some  of  the  refugees  from  Jerusalem  carried  the 
gospel  to  Antioch.  The  success  of  their  work 
raised  a  problem  which  caused  no  little  anxiety 
to  the  Church  at  Jerusalem.  There  is  some  doubt 
as  to  the  exact  character  of  the  problem^,  because 
at  a  crucial  point  in  the  narrative  (ver.  20)  the 
reading  of  the  Greek  Text  is  uncertain.  The  varia- 
tion is  clear  if  we  compare  the  A.V.  and  the  R.V. 
The  A.V.  reads,  "  spake  unto  the  Grecians/'  i.e., 
to   the    Grecian    Jews    or    Hellenists   (see   n.    on 


Acts  xi.  19-26  149 

vi.  1).  The  R.V.  reads^  "  spake  unto  the  Greeks 
also."  If  we  adopt  the  latter  translation,  it  is  clear 
that  the  misgiving  at  Jerusalem  was  due  to  the  fact 
that  these  unknown  refugees  were  initiating  on 
their  own  responsibility  a  mission  to  the  Gentiles. 
It  was  all  very  well  to  admit  an  isolated  Gentile 
like  Cornelius,  but  was  the  Church  prepared  to 
undertake  a  definite  mission  to  the  Gentiles  ?  If 
we  follow  the  A.V,,  on  the  other  hand  (and  many 
scholars  think  that  in  the  present  case  the  A.V. 
is  more  correct),  the  problem  was  quite  different. 
There  was  no  question  of  a  Gentile  mission.  The 
point  was  whether  the  unauthorised  mission  of  the 
refugees  at  Antioch  was  to  be  recognised  by 
the  Church  at  Jerusalem.  They  had  not  been 
appointed  or  commissioned  to  undertake  the  work. 
They  had  acted  altogether  on  their  own  initiative. 
It  was  quite  an  innovation  to  go  beyond  the 
borders  of  Palestine.  Was  it  open  to  anyone — 
without  appointment  and  without  even  the 
consent  of  the  Jerusalem  Church — to  preach 
anywhere  ? 

Whichever  form  the  problem  actually  assumed 
(and  it  is  a  matter  upon  which  a  certain  decision 
cannot  be  reached),  the  Church  at  Jerusalem, 
after  discussion,  commissioned  Barnabas  to  go 
to  Antioch  and  investigate  the  matter  on  the 
spot.  The  conclusion  which  he  reached  as  a 
result  of  his  visit  was  altogether  favourable  to  the 
work  at  Antioch  (see  vers.  23,  24),  and  he  was 
the  means  of  inducing  Saul  to  leave  Cilicia  and 
join  him  in  the  task  of  developing  the  operations 
which  had  been  so  successfully  started  in  the 
town. 

19.  they   which   were    scattered   abroad. 


ISO  Westminster  New  Testament 

The  persecution  which  resulted  in  the  martyrdom 
of  Stephen  turned  out  to  be  a  blessing  in  disguise 
to  the  Church,  because  it  led  to  its  expansion 
(see  n.  on  viii.  1).  The  names  of  these  mission- 
aries are  unknown,  but  amongst  them  may  have 
been  the  prophets  and  teachers  mentioned  in 
xiii.  1. 

Phcenice  (R.V., "  Phoenicia  ").  A  strip  of  country 
on  the  northern  coast  of  Palestine,  which  con- 
tained the  important  towns  of  Tyre  and  Sidon 
(see  XV.  3,  xxi.  2).  We  find  disciples  at  Tyre 
(xxi.  4),  who  were  possibly  the  result  of  this 
mission. 

Cyprus.  The  island  from  which  Barnabas  had 
originally  come  (iv.  36),  and  which  was  the  scene 
of  Paul's  earliest  missionary  work  (xiii.  4-12). 
Perhaps  Mnason,  who  is  described  in  xxi.  l6  as  a 
native  of  Cyprus  and  an  early  disciple  (though  he 
subsequently  lived  at  Jerusalem),  may  have  owed 
his  conversion  to  this  mission. 

Antioch,  the  capital  of  the  province  of  Syria, 
was  situated  on  the  river  Orontes,  about  15  miles 
from  the  sea.  According  to  Josephus,  it  was  the 
third  city  of  the  Roman  Empire,  and  therefore 
next  in  importance  to  Rome  and  Alexandria.  It 
has  been  described  as  "the  Queen  of  the  East," 
owing  to  its  wealth  and  luxury.  Its  magni- 
ficent temple  of  Daphne  was  one  of  the  great 
centres  of  pagan  idolatry  in  the  ancient  world. 
The  significance  of  the  mission  to  Antioch  there- 
fore cannot  be  exaggerated.  For  the  first  time 
Christianity  entered  into  the  main  stream  of 
the  world's  life.  Henceforth  it  is  Antioch,  and 
not  Jerusalem,  that  constitutes  the  mainspring  of 
Christian  enterprise. 


Acts  xi.  19-26 


I  si 


20.  Cyrene.  See  ii.  10.  The  name  of  Lucius 
of  Cyrene  is  mentioned  in  xiii.  1,  and  he  was 
probably  one  of  the  men  alluded  to  here. 

unto  the  Grecians  (R.V., "  Greeks  ").  The  im- 
portance of  the  distinction  between  these  two 
translations  has  already  been  pointed  out  in  the 
introductory  paragraph  to  this  section.  If  we 
adopt  the  R.V.  rendering,  these  men  were  the  first 
missionaries  to  the  heathen.  The  context  certainly 
seems  to  be  in  favour  of  this  interpretation.  There 
is  a  sharp  contrast  drawn  between  ''  Jews "  and 
"  Greeks " — a  contrast  which  loses  much  of  its 
force  if  we  substitute  Hellenists  (_i.e.  Grecian 
Jews)  for  Greeks.  On  the  other  hand,  the  latter 
reading  has  strong  support  in  the  MSS. 

22.  they  sent  forth  Barnabas.  The  Church 
at  Jerusalem  was  evidently  very  much  disconcerted 
by  the  news  from  Antioch.  A  Church  meeting 
was  held,  and  as  a  result  (probably  as  a  compromise 
between  the  two  sections  of  the  Church)  it  was 
decided  to  send  Barnabas  as  a  commissioner  to 
investigate  the  work.  For  Barnabas'  qualifications, 
see  notes  on  iv.  36,  37,  and  for  his  insight  into 
character,  see  n.  on  ix.  27.  His  connection  with 
Cyprus,  and  possibly  therefore  with  "  the  men  of 
Cyprus "  who  were  responsible  for  the  work  at 
Antioch,  was  an  additional  reason  for  the  appoint- 
ment. 

23.  had  seen  the  grace  of  God.     I.e.,  the 

manifestation  of  the  grace  of  God  in  the  suc- 
cess of  the  mission  and  the  conversion  of  the 
Antiochenes. 

cleave  unto  the  Lord.  Barnabas  imposes  no 
conditions  or  regulations  upon  the  Church  at 
Antioch.      He  simply  urges   the  missionaries  and 


152   Westminster  New  Testament 

the  converts  alike  to  persist  in  their  purpose  and 
remain  steadfast. 

24.  he  was  a  good  man,  etc.  Similar  praise  is 
bestowed  on  Stephen  in  vi.  5.  Luke  seems  to 
recognise  how  much  depended  on  Barnabas* 
decision.  The  future  of  missionary  work  was 
hanging  in  the  balance.  Barnabas'  wise  judgment 
is  attributed  to  the  fact  that  he  was  animated  by 
the  same  Spirit  who  had  inspired  the  missionaries 
to  take  up  the  work  at  Antioch. 

25.  Then  departed  Barnabas.    This  is  the 

second  occasion  upon  which  Barnabas  exhibits  re- 
markable insight  as  to  the  possibilities  which  lay 
before  Saul  of  Tarsus ;  see  n.  on  ix.  27. 

26.  for  a  whole  year.  The  work  of  Barnabas 
and  Saul  was  only  interrupted  when  the  compelling 
power  of  the  Spirit  sent  these  two  men  on  a  wider 
mission  (xiii.  1-3). 

the  disciples  were  called  Christians. 
Antioch  has  been  described  as  "a  city  of  nick- 
names/' and  it  was  doubtless  as  a  nickname  that 
the  title  "  Christian  "  was  first  of  all  bestowed — in 
fact,  it  seems  to  have  been  regarded  as  a  nickname 
for  some  time  afterwards,  for  Tacitus,  in  describing 
the  Neronic  persecution  in  64,  speaks  of  those 
"whom  the  populace  used  to  call  Christians. "i  The 
word  "  Christian  "  means  "  belonging  to  Christ,"  "  a 
follower  of  Christ."  It  was  not  till  the  close  of 
the  first  century  that  it  came  into  general  use. 
There  are  only  two  other  instances  of  its  use  in 
the  New  Testament,  viz.,  xxvi.  28  and  1  Pet. 
iv.  l6.  The  names  most  often  employed  are 
"disciples,"  "brethren,"  and  "saints." 


Acts  xi.  27-30  153 

Acts  xi.  27-30. 
ANTIOCH'S  GIFT  TO  JERUSALEM. 

27  And  in  these  days  came   prophets  from  Jerusalem   unto 

28  Antioch.  And  there  stood  up  one  of  them  named  Agabus, 
and  signified  by  the  Spirit  that  there  should  be  great  dearth 
throughout  all  the  world  :  which  came  to  pass  in  the  days 

29  of  Claudius  Caesar.  Then  the  disciples,  every  man  accord- 
ing to  his  ability,  determined  to  send  relief  unto  the  brethren 

30  which  dwelt  in  Judaea :  which  also  they  did,  and  sent  it 
to  the  elders  by  the  hands  of  Barnabas  and  Saul. 

This  little  paragraph  records  an  act  of  liberality 
on  the  part  of  the  new  community  at  Antioch 
towards  the  Church  at  Jerusalem.  Jerusalem,  for 
reasons  already  given  in  a  note  on  iv.  34,  contained 
an  abnormal  amount  of  poverty,  and  in  times  of 
famine  the  distress  amongst  the  poorer  classes  was 
very  great.  Antioch  set  the  precedent,  which 
was  afterwards  followed  by  many  other  churches, 
of  sending  relief  ^Ho  the  poor  saints"  at  Jerusalem. 

27.  prophets.  The  prophets  of  the  New 
Testament  represent  a  distinct  order  of  the  ministry. 
This  is  clear  from  Paul's  statement  in  1  Cor.  xii.  28  : 
''  God  hath  set  in  the  church,  firstly  apostles, 
secondly  prophets,  thirdly  teachers."  These 
prophets  were  primarily  preachers,  but  some  of 
them,  as  in  the  present  case,  were  endowed  with 
special  gifts  of  insight  which  enabled  them  to 
foretell  the  future.  They  are  mentioned  again  in 
xiii.  1,  XV.  32,  xxi.  Q,  10,  and  there  are  frequent 
allusions  to  them  in  the  Epistles :  cf.  Rom.  xii.  6 ; 
1  Cor.  xii.  10,  28,  29,  xiii.  2,  8,  xiv.  29-37.  The 
names  of  some  of  these  prophets  at  Antioch  are 
given  in  xiii.  1. 


154   Westminster  New  Testament 

28.  And  there  stood  up.  Some  MSS.  preserve 
a  very  interesting  addition  at  the  commencement 
of  this  verse :  "  And  there  was  much  exultant  joy. 
And  when  we  were  assembled  together  one  from 
among  them  spake/'  etc.  If  this  reading  is  right, 
we  have  here  the  first  of  the  "  We-passages/'  or 
personal  narratives^  which  form  such  an  interesting 
feature  in  the  second  part  of  Acts,  The  evidence, 
however,  is  not  sufficiently  strong  to  warrant  a  con- 
fident assertion  in  the  present  case. 

Agabus  is  mentioned  again  in  xxi.  10,  11,  where 
he  is  represented  as  prophesying  the  arrest  of  Paul 
in  Jerusalem. 

great  dearth  (R.V.,  "famine").  There  are  no 
records  of  a  world-wide  famine,  though  there  are 
accounts  of  many  local  famines  in  the  reign  of 
Claudius.  This  statement  must  either  be  due  to 
prophetic  exaggeration  or  be  explained  by  the  fact 
that  even  a  local  famine  produced  effects  which 
were  world-wide  in  the  range  of  their  influence. 

in  the  day  of  Claudius  (the  term  "Caesar"  is 
omitted  in  the  R.V.).  The  Emperor  Claudius 
succeeded  Caligula,  and  reigned  from  41  to  54  a.d. 
There  were  several  severe  famines  in  his  time. 
The  one  alluded  to  here  is  probably  the  great 
famine  in  Judaea,  which  according  to  Josephus 
culminated  in  the  year  45  or  46,  and  which  was  so 
severe  that  Queen  Helena  of  Adiabene,  who  was 
staying  at  Jerusalem,  procured  a  cargo  of  corn  from 
Alexandria  and  a  cargo  of  figs  from  Cyprus  for  the 
relief  of  the  destitute  people  in  Jerusalem. 

29.  the  disciples.  I.e.,  the  Christians  at  Antioch. 
Luke  still  uses  the  old  names  in  describing 
them.  Cf.  also  "the  brethren  that  dwelt  in 
Judaea." 


Acts  xi.  27-30  155 

30.  the  elders.  This  is  the  first  reference  to 
"elders"  in  Acts.  Some  think  that  this  is  the 
title  which  was  bestowed  on  "  the  Seven  "  (cf.  vi.  3). 
It  is  probable^  however,  that  the  two  offices  were 
distinct,  and  that  the  office  of  elder  was  borrowed 
from  the  organisation  of  the  Jewish  synagogue, 
which  was  always  controlled  by  a  body  of  elders. 
For  subsequent  references  in  Acts,  see  xiv.  23, 
XX.  17,  28,  xxi.  18. 

by  the  hands  of  Barnabas  and  Saul.  This 
implies  a  second  visit  of  Saul  to  Jerusalem  (see  also 
xii.  25),  and  raises  a  serious  difficulty  when  the 
narrative  of  Acts  is  compared  with  the  statements 
of  Paul  in  Gal.  i.  and  ii.  In  Galatians  Paul  insists 
that  within  a  given  period  he  only  visited  Jerusalem 
twice.  The  first  occasion  is  generally  identified 
with  the  visit  in  Acts  ix.  26,  the  second  with  the 
visit  described  in  chap.  xv.  The  statement  in  the 
present  passage,  therefore,  seems  definitely  excluded 
by  Paul's  argument.  Several  suggestions  have 
been  made  for  removing  the  difficulty,  (l)  It  is 
argued  that  Paul  did  not  actually  enter  Jerusalem 
on  the  present  occasion,  but  only  met  the  elders 
some  distance  outside  the  city.  This  explanation, 
however,  seems  to  be  in  conflict  with  the  express 
statement  in  xii.  25.  (2)  Other  scholars  think  that 
the  visit  described  here  is  to  be  identified  with  that 
narrated  in  chap,  xv.,  the  intervening  chapters  being 
placed  in  a  wrong  chronological  order.  There  is 
a  good  deal  to  be  said  for  this  view.  (3)  Others 
think  that  the  present  visit  is  to  be  identified  with 
the  second  of  Galatians,  or  that  both  visits  in 
Galatians  fall  at  an  earlier  point  than  this,  there 
being  no  mention  at  all  in  Acts  of  the  second.  The 
great  objection  to  this  view,  especially  in  its  latter 


156   Westminster  New  Testament 

form,  is  that  it  necessitates  giving  an  extremely 
early  date  to  the  Epistle  to  the  Galatians. 


Acts  xii. 

THE  PERSECUTION  UNDER  HEROD 
AGRIPPA. 

I.   Peter's  Marvellous  Escape  from  Prison 
(xii.  1-11). 

Now  about  that  time  Herod  the  king  stretched  forth  his 

2  hands  to  vex  certain  of  the  church.     And  he  killed  James 

3  the  brother  of  John  with  the  sword.  And  because  he  saw 
it  pleased  the  Jews,  he  proceeded  further  to  take  Peter  also. 

4  (Then  were  the  days  of  unleavened  bread. )  And  when  he 
had  apprehended  him,  he  put  him  in  prison,  and  delivered 
him  to  four  quaternions  of  soldiers  to  keep  him  ;  intending 

5  after  Easter  to  bring  him  forth  to  the  people.  Peter  there- 
fore was   kept   in  prison  :   but   prayer  was  made  without 

6  ceasing  of  the  church  unto  God  for  him.  And  when  Herod 
would  have  brought  him  forth,  the  same  night  Peter  was 
sleeping   between   two   soldiers,  bound   with  two  chains  : 

7  and  the  keepers  before  the  door  kept  the  prison.  And, 
behold,  the  angel  of  the  Lord  came  upon  him,  and  a  light 
shined  in  the  prison  :  and  he  smote  Peter  on  the  side,  and 
raised  him  up,  saying.  Arise  up  quickly.     And  his  chains 

8  fell  off  from  his  hands.  And  the  angel  said  unto  him, 
Gird  thyself,  and  bind  on  thy  sandals.  And  so  he  did. 
And  he  saith  unto  him,  Cast  thy  garment  about  thee,  and 

9  follow  me.  And  he  went  out,  and  followed  him  ;  and  wist 
not  that   it  was  true  which  was  done  by  the  angel ;   but 

10  thought  he  saw  a  vision.  When  they  were  past  the  first 
and  the  second  ward,  they  came  unto  the  iron  gate  that 
leadeth  unto  the  city ;  which  opened  to  them  of  his  own 
accord :   and  they  went  out,  and  passed  on  through  one 


Acts  xii.  I -I  I  157 

1 1  street ;  and  forthwith  the  angel  departed  from  him.  And 
when  Peter  was  come  to  himself,  he  said,  Now  I  know  of 
a  surety,  that  the  Lord  hath  sent  his  angel,  and  hath 
delivered  me  out  of  the  hand  of  Herod,  and  from  all  the 
expectation  of  the  people  of  the  Jews. 

The  narrative  now  follows  Saul  and  Barnabas  to 
Jerusalem,  and  gives  an  account  of  a  severe  perse- 
cution which  was  assailing  the  Church  at  the  time 
of  their  visit.  This  persecution,  unlike  the  spas- 
modic outbreaks  recorded  in  the  earlier  chapters  of 
Acts  which  came  from  the  Sadducees  and  priests, 
was  a  systematic  attack  organised  by  King  Herod 
Agrippa.  The  appearance  of  Herod  Agrippa  upon 
the  scene  is  a  new  factor  in  the  situation.  There 
had  been  no  king  at  Jerusalem  since  the  death  of 
Archelaus  in  6  a.d.  Between  that  date  and  41  a.d. 
the  province  of  Judaea  was  governed  entirely  by 
the  Roman  Procurator — though,  of  course,  other 
districts  of  Palestine  had  their  kings ;  e.g.,  Herod 
Antipas,  and  Philip.  In  41,  however,  the  whole  of 
Palestine,  for  the  first  time  since  the  death  of 
Herod  the  Great  in  4  B.C.,  was  united  under  a  single 
sovereign — Herod  Agrippa  i. — who  made  Jerusalem 
the  centre  of  his  government.  Agrippa  was 
naturally  anxious  to  win  popular  favour  with  his 
Jewish  subjects,  and  it  was  for  this  reason  that  he 
made  an  attempt  to  stamp  out  Christianity  at 
Jerusalem.  Luke  only  records  two  incidents  in 
connection  with  the  persecution:  (l)  the  murder 
of  James  the  son  of  Zebedee ;  (2)  the  imprison- 
ment of  Peter.  His  main  interest  is  in  the  story 
of  Peter's  miraculous  escape  from  prison,  which  he 
attributes  to  the  intervention  of  an  angel.  When 
we  remember,  however,  Luke's  habit  of  introducing 
angels   into  his  narrative  (see  n.  on  viii.  26),  we 


158  Westminster  New  Testament 

shall  perhaps  feel  ourselves  justified  in  regarding 
this  part  of  the  story  as  an  embellishment^  though 
we  have  no  reason  for  questioning  the  fact  that  in 
some  way  or  other  Peter  did  escape  from  prison, 
and  so  was  saved  from  the  fate  which  befell 
James. 

1.  about  that  time.  I.e.,  about  the  time  when 
Saul  and  Barnabas  went  to  Jerusalem  with  the  gift 
from  the  Church  at  Antioch.  As  Herod  Agrippa 
died  in  44  a.d.  and  the  persecution  occurred  shortly 
before  his  death,  we  may  safely  suppose  that  the 
phrase  refers  to  a  date  almost  immediately  preceding 
the  Passover  of  that  year. 

Herod  the  king.  Herod  Agrippa  i.,  who  be- 
came king  of  the  whole  of  Palestine  in  41,  and 
reigned  for  three  years.  The  most  marked  feature 
of  his  reign  is  the  devotion  which  he  showed 
towards  the  Jewish  religion.  As  Josephus  says  : 
"  He  loved  to  live  continually  at  Jerusalem,  and 
was  extremely  exact  in  the  observance  of  the  laws 
of  his  country.  He  therefore  kept  himself  entirely 
pure,  nor  did  any  day  pass  over  his  head  without 
its  appointed  sacrifice." 

2.  he  killed  James  the  brother  of  John. 

James  the  brother  of  John  must  be  distinguished 
from  James  the  brother  of  the  Lord,  who  was  the 
leader  of  the  Church  at  Jerusalem  (cf  ver.  17  and 
XV.  1 3).  Little  is  known  about  the  James  mentioned 
here,  except  that  he  was  one  of  the  inner  circle  of 
Christ's  disciples. 

3.  it  pleased  the  Jews.  The  main  point  in 
Agrippa's  policy  was  to  win  the  favour  of  the  Jews. 
Josephus  draws  a  contrast  between  him  and  his 
grandfather,  Herod  the  Great,  in  this  respect. 
Herod  the  Great  was  ^^more  friendly  to  the  Greeks 


Acts  xii.  I -I  I 


159 


than  to  the  Jews/'  but  Agrippa  "  was  not  at  all 
like  him  in  this  matter." 

the  days  of  unleavened  bread.    The  Passover 

was  followed  by  a  period  of  seven  days  during 
which  only  unleavened  bread  was  eaten.  During 
the  Passover  week  no  executions  were  allowed, 
and  it  was  for  this  reason  that  Peter  was  kept  in 
prison. 

4.  four  quaternions.  A  quaternion  is  a  group 
of  four  men.  The  four  groups  divided  the  watch 
between  them,  so  that  Peter  was  always  guarded 
by  four  soldiers.  Two  of  these  had  their  wrists 
chained  to  Peter's  wrists,  and  the  other  two 
(the  first  and  second  ward)  kept  watch  at  the 
door. 

after  Easter.  R.V.,  ^^  after  the  Passover," 
which  is  the  literal  translation  of  the  Greek.  The 
word  "Easter"  is  used  in  the  A.V.  to  show  that 
the  reference  is  not  merely  to  the  Passover  day, 
but  to  the  whole  of  the  Passover  week.  Peter  was 
arrested  just  before  the  feast  began,  and  so  it  was 
necessary  to  keep  him  in  prison  for  seven  days 
before  the  execution  was  possible. 

6.  bound  with  two  chains.    The  word  for 

"chains"  is  a  technical  expression  in  the  Greek  for 
the  "wristbands"  by  which  Peter  was  bound  to 
the  two  soldiers  (see  ver.  4). 

keepers  before  the  door.  Two  of  the  quaternion 
of  soldiers  who  kept  guard  at  the  door. 

10.  the  iron  gate  that  leadeth  into  the  city. 
The  details  given  in  this  and  the  following  verse 
bear  the  mark  of  reality  stamped  on  them,  and 
seem  to  show  that  Luke  obtained  his  knowledge 
of  this  incident  from  a  specially  well-informed 
source. 


i6o  Westminster  New  Testament 


THE  PERSECUTION  UNDER  HEROD 

KGRIPPK— {continued). 

II.  The  Flight  of  Peter  (xii.  12-19). 

12  And  when  he  had  considered  the  thing,  he  came  to  the 
house  of  Mary  the  mother  of  John,  whose   surname  was 

13  Mark;  where  many  were  gathered  together  praying.  And 
as  Peter  knocked  at  the  door  of  the  gate,  a  damsel  came  to 

14  hearken,  named  Rhoda.  And  when  she  knew  Peter's 
voice,  she  opened  not  the  gate  for  gladness,  but  ran  in, 

15  and  told  how  Peter  stood  before  the  gate.  And  they  said 
unto  her.  Thou  art  mad.     But  she  constantly  affirmed  that 

16  it  was  even  so.  Then  said  they.  It  is  his  angel.  But 
Peter  continued  knocking  :  and  when  they  had  opened  the 

17  door,  and  saw  him,  they  were  astonished.  But  he, 
beckoning  unto  them  with  the  hand  to  hold  their  peace, 
declared  unto  them  how  the  Lord  had  brought  him  out  of 
the  prison.  And  he  said,  Go  shew  these  things  unto 
James,  and  to  the  brethren.     And  he  departed,  and  went 

18  into  another  place.  Now  as  soon  as  it  was  day,  there  was 
no  small  stir  among   the   soldiers,   what   was   become   of 

19  Peter.  And  when  Herod  had  sought  for  him,  and  found 
him  not,  he  examined  the  keepers,  and  commanded  that 
they  should  be  put  to  death.  And  he  went  down  from 
Judaea  to  Csesarea,  and  there  abode. 

After  escaping  from  prison,  Peter  pays  a  visit  to 
a  group  of  disciples  who  are  assembled  for  prayer 
at  the  house  of  Mary  the  mother  of  John  Mark — 
a  house  which  seems  to  have  been  a  regular 
rendezvous  for  Christian  gatherings,  and  then,  after 
recounting  the  story  of  his  deliverance,  seeks  safety 
in  flight.  The  scene,  as  described  by  Luke,  affords 
us   a  glimpse  into  the  home-life  of  the  primitive 


Acts  xii.  20-24  161 

Church,  and  enables  us  to  form  some  conception  as 
to  the  character  of  its  meetings. 

12.  when  he    had    considered  the  thing. 

I.e.,  after   deliberating  as  to    the   best    course    to 
adopt. 

the  house  of  Mary.  Mary  was  probably  a 
widow.  She  seems  to  have  been  one  of  the  leading 
members  of  the  Church  at  Jerusalem.  In  all  likeli- 
hood she  w^as  closely  related  to  Barnabas,  since  in 
Col.  iv.  10  her  son  John  Mark  is  described  as  his 
cousin  (or  nephew). 

13.  came  to  hearken.    R.V.,  "to  answer/' — a 

better  translation  of  the  Greek. 

15.  It  is  his  angel.  The  belief  that  everyone 
possessed  a  guardian  angel  was  very  common 
amongst  the  Jews  at  this  time  :  cf.  Matt,  xviii.  10  ; 
Heb.  i.  14. 

17.  to  hold  their  peace.  There  was  no  time 
to  waste.  If  the  soldiers  awoke,  Peter  might  be 
followed,  and  the  house  of  Mary  was  well  known  to 
the  authorities  as  a  resort  of  the  Christians. 

to  James.  James  the  brother  of  the  Lord — the 
president  of  the  Church  at  Jerusalem.  See  n.  on 
xii.  2. 

to  another  place.  Probably  outside  the  city — 
some  secret  place  of  hiding  where  the  authorities 
would  not  be  able  to  find  him. 


THE  PERSECUTION  UNDER  HEROD 

KGR\PPPL—{conttmced). 

III.   The  Tragic  Death  of  Agrippa  (xii.  20-24). 

20  And  Herod  was  highly  displeased  with  them  of  Tyre  and 
Sidon  :    but   they   came  with   one   accord  to  him,    and, 
II 


i62   Westminster  New  Testament 

having  made  Blastus  the  king's  chamberlain  their  friend, 
desired  peace  ;  because  their  country  was  nourished  by  the 

21  king's  country.  And  upon  a  set  day  Herod,  arrayed  in 
royal  apparel,  sat  upon  his  throne,  and  made  an  oration 

22  unto  them.     And  the  people  gave  a  shout,  saying,  It  is 

23  the  voice  of  a  god,  and  not  of  a  man.  And  immediately 
the  angel  of  the  Lord  smote  him,  because  he  gave  not  God 
the  glory :  and  he  was  eaten  of  worms,  and  gave  up  the 

24  ghost.     But  the  word  of  God  grew  and  multiplied. 

The  persecution,  which  threatened  to  destroy 
the  Church,  was  soon  brought  to  an  end  owing  to 
the  sudden  death  of  Herod  Agrippa  at  Caesarea. 
In  addition  to  the  narrative  of  Luke,  we  have  a 
full  account  of  Agrippa's  fate  in  Josephus.  The 
essential  part  of  Josephus'  description  is  as  follows  : 
"  Now  when  Agrippa  had  reigned  three  years,  he 
came  to  Caesarea,  and  there  he  exhibited  shows  in 
honour  of  Caesar.  At  which  festival  a  great  multi- 
tude was  gotten  together  of  the  principal  persons 
and  such  as  were  of  dignity  through  his  province. 
On  the  second  day  of  the  festival  he  put  on  a 
garment  made  wholly  of  silver  and  of  a  contexture 
truly  wonderful,  and  came  into  the  theatre  early  in 
the  morning  :  the  silver  of  his  garment,  illuminated 
by  the  reflection  of  the  sun's  rays,  shone  out  in  a 
surprising  manner,  and  was  so  resplendent  that  it 
created  a  feeling  of  awe  and  dread  in  the  minds  of 
the  onlookers,  and  presently  his  flatterers  cried  out 
that  he  was  a  god,  and  added,  '  Be  thou  merciful 
unto  us,  for  although  we  have  hitherto  reverenced 
thee  only  as  a  man,  we  shall  henceforth  recognise 
thee  as  superior  to  mortal  nature.'  Upon  this  the 
king  did  neither  rebuke  them  nor  reject  their 
impious  flattery.  But  as  he  looked  up  presently 
he  saw  an  owl  sitting  upon  a  rope,  and  perceived 


Acts  xii.  20-24  163 

at  once  that  this  bird  was  the  messenger  of  ill 
tidings,  and  fell  into  sorrow.  A  severe  pain  arose 
also  in  his  belly  of  a  most  violent  character. 
Looking  upon  his  friends,  he  said,  '  I  whom  you 
call  a  god  am  commanded  to  depart  from  this  life. 
Providence  thus  reproves  the  lying  words  which 
you  have  just  uttered  to  me.'  When  he  had  said 
this,  his  pain  became  violent,  and  he  was  earned 
into  the  palace.  .  .  .  And  when  he  had  been  quite 
worn  out  by  the  pain  in  his  belly  for  five  days,  he 
departed  this  life,  being  in  the  fifty-fourth  year 
of  his  age."  1  It  will  be  observed  that  Luke 
and  Josephus  are  in  essential  agreement,  though 
the  resemblances  are  not  sufficiently  minute  to 
warrant  the  conclusion  that  the  former  borrowed 
his  account  from  the  latter.  The  main  differences 
between  the  two  accounts  are  (1)  Josephus  says 
nothing  about  the  occasion  of  the  visit  to  Caesarea  ; 
(2)  Luke  gives  the  impression  that  Agrippa's  death 
happened  immediately ;  Josephus,  on  the  other 
hand,  states  that  an  interval  of  five  days  elapsed. 

20.  Tyre  and  Sidon  were  important  ports  in 
Phoenicia.  We  have  no  evidence  as  to  the  character 
of  the  dispute  between  these  cities  and  Agrippa. 

Blastus  the  king's  chamberlain.  The  name 
seems  to  imply  that  Blastus  was  a  Roman.  His 
designation  shows  that  he  was  a  court  official  in 
charge  of  the  king's  sleeping  apartments. 

desired  peace.  This  phrase  does  not  imply 
that  a  state  of  war  existed.  They  were  anxious 
simply  that  the  dispute  should  be  ended. 

nourished  by  the  king's  country.  Tyre  and 
Sidon  depended  upon  Palestine  for  (l)  their  supply 

^  This  description  has  been  abbreviated  somewhat  in  places 
by  the  omission  of  non-essential  phrases. 


i64   Westminster  New  Testament 

of  food^  (2)  their  commerce.  Agrippa  had  probably 
penaUsed  these  cities  by  diverting  commerce  to 
other  ports  and  stopping  the  food  supply. 

21.  in  royal  apparel.  The  garment  of  silver 
mentioned  by  Josephus. 

23.  eaten  of  worms.  This  is  not  inconsistent 
with  the  account  in  Josephus.  The  same  fate 
befell  Antiochus  (2  Mace.  ix.  5)  and  Herod  the 
Great  (Josephus,  Antiquities,  xvii.  6.  5). 


Acts  xii.  25-xiii.  3. 

THE  ORDINATION  OF  SAUL  AND  BARNABAS 
FOR  MISSIONARY  WORK. 

25  And  Barnabas  and  Saul  returned  from  Jerusalem,  when 
they  had  fulfilled  their  ministry,  and  took  with  them  John, 

1  whose  surname  was  INIark.  Now  there  were  in  the  church 
that  was  at  Antioch  certain  prophets  and  teachers ;  as 
Barnabas,  and  Simeon  that  was  called  Niger,  and  Lucius 
of  Cyrene,  and  Manaen,  which  had  been  brought  up  with 

2  Herod  the  tetrarch,  and  Saul.  As  they  ministered  to  the 
Lord,  and  fasted,  the  Holy  Ghost  said,  Separate  me 
Barnabas  and  Saul  for  the  work  whereunto  I  have  called 

3  them.  And  when  they  had  fasted  and  prayed,  and  laid 
their  hands  on  them,  they  sent  them  away. 

This  short  but  momentous  paragraph  takes  us 
back  again  v^^ith  Paul  and  Barnabas  to  Antioch. 
It  follows  immediately  upon  xi.  30^  the  account  of 
Agrippa's  persecution  being  a  digression.  It  relates 
how,  through  the  inspiration  of  the  Spirit,  the 
Church  at  Antioch  was  led  to  consecrate  Saul  and 
Barnabas  for  wider  missionary  work,  and  so  it 
forms  an  introduction  to  the  third  part  of  Acts, 


Acts  xii.  25-xiii.  3  165 

which  describes  the  carrying  of  the  gospel  to 
"  the  ends  of  the  earth  "  (see  i.  8). 

25.  returned  from  Jerusalem.  The  best 
MSS.  read  '^  returned  to  Jerusalem/'  but  it  seems 
clear  that  the  sense  of  the  passage  (which  follows  on 
xi.  30)  requires  '^^from  Jerusalem/' — unless,  indeed, 
we  take  the  phrase  with  the  next  clause,  "  when 
they  had  fulfilled  their  ministry  at  Jerusalem/' 

John  Mark.  The  son  of  Mary  (xii.  12)  and 
cousin  of  Barnabas  (Col.  iv.  10).  He  accompanied 
Saul  and  Barnabas  on  the  first  missionary  journey 
(xiii.  5),  but  left  them  after  they  departed  from 
Cyprus  (xiii.  13),  and  returned  to  Jerusalem. 
Owing  to  his  desertion,  Paul  refused  to  take  him 
on  the  second  missionary  tour  (xv.  37-39). 

xiii.  1.  prophets  and  teachers.     See  n.   on 

xi.  27.  Nothing  is  known  about  Niger  or  Lucius. 
They  may  possibly  have  been  the  original  founders 
of  the  Church  at  Antioch  (see  xi.  20). 

Manaen  which  had  been,  etc.  R.V., " Manaen 
the  foster-brother  of  Herod  the  tetrarch."  The 
Greek  word  simply  indicates  that  Manaen  had 
been  brought  up  at  the  court  with  Herod  Antipas. 
Josephus  tells  us  of  a  certain  Manaen  who  had 
won  the  favour  of  Herod  the  Great,  and  became  a 
member  of  his  court.  The  Manaen  of  Antioch 
may  have  been  his  son  or  grandson,  and  this  would 
explain  why  he  should  have  been  selected  as  the 
playmate  and  companion  of  Herod  Antipas.  We 
know  of  at  least  one  lady  connected  with  Herod's 
court  who  became  a  Christian,  viz.,  Joanna  the 
wife  of  Chuza,  Herod's  steM^ard,  and  it  may  have 
been  through  her  influence  that  Manaen  was 
converted. 

Herod  the  tetrarch  =  Herod  Antipas,  who  is  so 


i66  Westminster  New  Testament 

often  mentioned  in  the  Gospels.  When  Herod  the 
Great  died  in  4  b.c,  his  kingdom  was  divided  into 
four  divisions  or  tetrarchies,  and  Herod  Antipas 
was  made  tetrarch  ( =  ruler  of  a  fourth  part)  of 
Galilee  and  Samaria. 

2.  the  Holy  Ghost  said.  Once  again  Luke 
lays  emphasis  on  the  agency  of  the  Spirit  (see  n. 
on  viii.  17,  x.  44).  The  greatest  step  that  had 
been  taken  by  the  Church  is  ascribed  directly  to 
the  inspiration  of  the  Holy  Ghost, 

Separate  me  Barnabas  and  Saul.  Saul  and 
Barnabas  had  been  in  Antioch  for  a  year  (xi.  26). 
The  claims  of  the  city  were  very  great,  but  there 
were  even  higher  claims  upon  them  than  the  needs 
of  Antioch — the  claims  of  the  pagan  world.  It 
was  a  tremendous  sacrifice  for  the  Church  of 
Antioch  to  let  them  go,  but  the  sacrifice  was 
amply  justified  by  the  results  of  the  mission. 

3.  they  laid  hands  on  them.  This  was  done 
in  token  of  the  fact  that  the  Church  dedicated 
them  to  missionary  work.  The  rite  conferred  no 
gift  or  grace  (see  n.  on  vi.  6).  Some  ancient  MSS., 
to  which  Sir  W.  Ramsay  attaches  great  importance, 
read  here  '^they  all  laid  hands  on  them,"  indi- 
cating that  the  dedication  was  the  act  of  the  whole 
Church,  and  not  merely  of  the  prophets. 


Acts  xiii.  4-12. 
THE  MISSION  TO  CYPRUS. 

4  So  they,  being  sent  forth  by  the   Holy  Ghost,  departed 
unto  Seleucia ;   and  from   thence  they  sailed  to  Cyprus. 

5  And  when  they  were  at  Salamis,  they  preached  the  word  of 


Acts  xiii.  4-12  167 

God  in  the  synagogues  of  the  Jews  :  and  they  had   also 

6  John  to  their  minister.  And  when  they  had  gone  through 
the  isle  unto  Paphos,  they  found  a  certain  sorcerer,  a  false 

7  prophet,  a  Jew,  whose  name  was  Bar-jesus :  which  was 
with  the  deputy  of  the  country,  Sergius  Paulus,  a  prudent 
man  ;  who  called  for  Barnabas  and  Saul,  and  desired  to 

8  hear  the  word  of  God.  But  Elymas  the  sorcerer,  (for  so 
is  his  name  by  interpretation,)  withstood  them,  seeking  to 

9  turn  away  the  deputy  from  the  faith.  Then  Saul,  (who 
also  is  called  Paul,)  filled   with  the  Holy  Ghost,  set  his 

10  eyes  on  him,  and  said,  O  full  of  all  subtilty  and  all 
mischief,  thou  child  of  the  devil,  thou  enemy  of  all  right- 
eousness, wilt  thou  not  cease  to  pervert  the  right  ways  of 

11  the  Lord?  And  now,  behold,  the  hand  of  the  Lord  is 
upon  thee,  and  thou  shalt  be  blind,  not  seeing  the  sun  for 
a  season.  And  immediately  there  fell  on  him  a  mist  and 
a  darkness ;   and   he   went  about   seeking  some   to  lead 

12  him  by  the  hand.  Then  the  deputy,  when  he  saw  what 
was  done,  believed,  being  astonished  at  the  doctrine  of 
the  Lord. 

There  were  at  least  three  reasons  why  Cyprus 
was  chosen  as  the  first  field  for  missionary  work  : 
(1)  some  efforts  on  a  small  scale  had  already  been 
commenced  there  by  refugees  from  Jerusalem 
(xi.  19)  ;  (2)  Barnabas  was  a  native  of  Cyprus  (iv.  36)  ; 
(3)  some  of  the  founders  of  the  Church  at  Antioch 
had  come  from  Cyprus  (xi.  20).  Luke  confines  his 
narrative  to  two  incidents :  («)  the  conversion  of 
the  governor  of  the  island,  Sergius  Paulus ;  (b)  the 
silencing  of  Elymas  the  sorcerer. 

4-.  Seleucia.  The  port  of  Antioch,  a  town  of  con- 
siderable commercial  importance. 

5.  Salamis.  An  important  seaport  town  situated 
on  the  eastern  coast  of  the  island. 

in  the  synagogues  of  the  Jews.    There  were 


i68   Westminster  New  Testament 

large  numbers  of  Jews^  as  we  know  from  Josephus, 
living  at  Salamis,  which  was  an  excellent  com- 
mercial centre,  and  famed  for  its  copper-mines. 
Hence  the  use  of  the  plural  ^^  synagogues."  One 
synagogue  was  not  sufficient  for  the  Jewish  popu- 
lation. Note  the  fact  that  Paul  attempts  from 
the  very  first  to  use  the  Jewish  synagogue  as  his 
base  of  operation ;  see  ver.  14,  xiv.  1,  xvii.  2, 
xviii.  4,  etc. 
John  as  their  minister.    See  n.  on  xii.  25. 

The  R.V.  translates  ^^  attendant/'  indicating  that 
John  played  a  relatively  humble  part  on  the  tour, 
possibly  i3aptizing  and  instructing  the  converts. 

6.  when  they  had  gone  through.  The 
Greek  word  means  something  more  than  mere 
travel.  To  bring  out  its  force  we  must  translate, 
"  When  they  had  made  a  missionary  tour  through 
the  island." 

Paphos.  The  capital  of  Cyprus  and  the  seat  of 
the  Roman  governor,  situated  on  the  S.W.  of  the 
island. 

a  certain  sorcerer.  The  Christian  Faith  con- 
stantly came  into  conflict  with  magicians — a  class 
of  men  who  imposed  on  the  credulity  of  ignorant 
people  by  displays  of  magic  in  the  name  of  religion  ; 
compare  Simon  Magus  (viii.  9)  and  the  Jewish 
exorcists  at  Ephesus  (xix.  13). 

Bar-jesus.  The  name  means  "  son  of  Jesus  "  or 
"son  of  a  saviour."  He  also  bore  the  name  of 
Elymas  (see  ver.  8). 

7.  which  was  with  the  deputy  (R.  V.,  "  pro- 
consul ").  Roman  provinces  were  divided  into  two 
classes  :  (1)  imperial,  under  the  direct  control  of  the 
Emperor ;  (2)  senatorial,  under  the  control  of  the 
Senate.     In  the  former  case  the  governor  always 


Acts  xiii.  4-12  169 

bore  the  title  of  ^^  Legate/'  in  the  latter  that  of 
"  Proconsul."  We  have  here,  therefore,  an  instance 
of  Luke's  accuracy  in  calling  Sergius  Paulus  by 
his  proper  designation.  A  further  piece  of  con- 
firmatory evidence  in  support  of  the  accuracy  of 
this  particular  narrative  is  to  be  found  in  an  in- 
scription discovered  in  Cyprus  which  contains  the 

words,  "  IN  THE  TIME    OF    THE    PROCONSUL  PAULUs/' 

an  evident  allusion  to  the  Sergius  Paulus  men- 
tioned here. 

a  prudent  man.  R.V.,  ^^a  man  of  understand- 
ing." A  fair-minded  man,  anxious  to  hear  all  who 
had  any  qualification  to  speak. 

8.  Elymas.  There  is  a  difficulty  about  this 
word.  Luke  seems  to  imply  that  "Elymas"  is  an 
equivalent  for  "  Bar-jesus."  This,  however,  unless 
the  form  of  the  words  has  been  corrupted  in  the 
transmission  of  the  Text,  can  scarcely  be  the  case. 
"  Elymas,"  however,  may  come  from  an  Arabic  root 
meaning  "wise,"  and  so  be  the  equivalent  of 
"magus  "  or  "  sorcerer,"  and  perhaps  this  is  what 
Luke  actually  meant. 

9.  Saul  who  is  called  Paul.  There  is 
nothing  to  show  that  the  name  "Paul"  had  only 
recently  been  assumed.  Like  many  other  people, 
the  Apostle  probably  possessed  both  names  long 
before  this  event.  "  Saul  "  was  a  Jewish  name,  and 
was  used  by  him  in  his  relations  with  Jews.  "Paul," 
on  the  other  hand,  was  a  Gentile  term,  and  employed 
in  his  intercourse  with  Gentiles.  It  was  appropriate 
— now  that  he  had  become  an  Apostle  to  the  Gen- 
tiles— that  henceforth  he  should  be  called  Paul. 

10.  thou  child  of  the  devil.  In  contrast  to 
Bar-jesus.  Elymas  had  belied  his  own  name, 
and  become  a  "  child  of  the  devil." 


I70   Westminster  New  Testament 

enemy  of  righteousness.  Elymas,  instead  of 
proclaiming  the  righteousness  revealed  in  the  Law, 
as  he  might  have  done  if  he  had  been  a  true 
teacher,  had  become  a  charlatan,  a  mere  trickster, 
deceiving  men  by  his  cunning  arts. 

12.  being  astonished  at  the  doctrine  (R.V., 
"  teaching  ")  of  the  Lord.  The  Proconsul's  con- 
version was  not  due  to  the  overthrow  of  Elymas, 
but  rather  to  his  own  appreciation  of  the  teaching 
of  Jesus,  as  unfolded  by  Paul  and  Barnabas. 


Acts  xiii.  13-41. 

PAUL'S  MISSIONARY  SERMON  AT 
ANTIOCH. 

13  Now  when  Paul  and  his  company  loosed  from  Paphos, 
they  came  to  Perga  in   Pamphylia :  and  John   departing 

14  from  them  returned  to  Jerusalem.  But  when  they  de- 
parted from  Perga,  they  came  to  Antioch  in  Pisidia,  and 
went  into  the  synagogue  on  the  sabbath  day,  and  sat  down. 

15  And  after  the  reading  of  the  law  and  the  prophets  the 
rulers  of  the  synagogue  sent  unto  them,  saying,  Ye  men  and 
brethren,  if  ye  have  any  word  of  exhortation  for  the  people, 

16  say  on.  Then  Paul  stood  up,  and  beckoning  with  his 
hand  said.   Men  of  Israel,    and   ye  that  fear   God,    give 

17  audience.  The  God  of  this  people  of  Israel  chose  our 
fathers,  and  exalted  the  people  when  they  dwelt  as 
strangers   in    the  land   of  Egypt,    and  with  an  high  arm 

18  brought  he  them  out  of  it.     And  about  the  time  of  forty 

19  years  suffered  he  their  manners  in  the  wilderness.  And 
when   he   had   destroyed   seven    nations    in   the   land   of 

20  Chanaan,  he  divided  their  land  to  them  by  lot.  And  after 
that  he   gave   unto  them  judges  about  the  space   of  four 

21  hundred  and  fifty  years,  until  Samuel  the  prophet.  And 
afterward  they  desired  a  king  :  and   God  gave  unto  them 


Acts  xiii.  13-41  171 


Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Benjamin,  by  the 

22  space  of  forty  years.  And  when  he  had  removed  him,  he 
raised  up  unto  them  David  to  be  their  king;  to  whom 
also  he  gave  testimony,  and  said,  I  have  found  David  the 
son  of  Jesse  a  man  after  mine  own  heart,  which  shall  fulfil 

23  all  my  will.     Of  this  man's   seed  hath  God  according  to 

24  his  promise  raised  unto  Israel  a  Saviour,  Jesus :  when 
John  had  first  preached  before  his  coming  the  baptism  of 

25  repentance  to  all  the  people  of  Israel.  And  as  John  ful- 
filled his  course,  he  said,  Whom  think  ye  that  I  am  ?  I 
am  not  he.     But,  behold,  there  cometh  one  after  me,  whose 

26  shoes  of  his  feet  I  am  not  worthy  to  loose.  Men  and 
brethren,  children  of  the  stock  of  Abraham,  and  whoso- 
ever among  you  feareth  God,  to  you  is  the  word  of  this 

27  salvation  sent.  For  they  that  dwell  at  Jerusalem,  and 
their  rulers,  because  they  knew  him  not,  nor  yet  the  voices 
of  the  prophets  which  are   read  every  sabbath  day,  they 

28  have  fulfilled  them  in  condemning  him.  And  though  they 
found  no  cause  of  death  in  him,  yet  desired  they  Pilate 

29  that  he  should  be  slain.  And  when  they  had  fulfilled  all 
that  was  written  of  him,  they  took  him  down  from  the 

30  tree,  and  laid  him  in  a  sepulchre.     But  God  raised  him 

3 1  from  the  dead  :  and  he  was  seen  many  days  of  them 
which  came  up  with  him  from  Galilee  to  Jerusalem,  who 

32  are  his  witnesses  unto  the  people.  And  we  declare  unto 
you  glad  tidings,  how  that  the  promise  which  was  made 

33  unto  the  fathers,  God  hath  fulfilled  the  same  unto  us 
their  children,  in  that  he  hath  raised  up  Jesus  again  ;  as  it 
is  also  written  in  the  second  psalm,  Thou  aH  my  Scn^  this 

34  day  have  I  begotten  thee.  And  as  concerning  that  he 
raised  him  up  from  the  dead,  now  no  more  to  return  to 
corruption,  he  said  on  this  wise,  /  will  give  you  the  sure 

35  mercies  of  David,  Wherefore  he  saith  also  in  another 
psalm,    Thou    shalt    not    suffer    thine    Holy    One  to  see 

36  corruption.  For  David,  after  he  had  served  his  own 
generation  by  the  will  of  God,  fell  on  sleep,  and  was  laid 

37  unto  his  fathers,  and  saw  corruption  :  but  he,  whom  God 


172   Westminster  New  Testament 

38  raised  again,  saw  no  corruption.     Be  it  known  unto  you 
therefore,   men  and   brethren,   that   through  this   man   is 

39  preached  unto  you   the  forgiveness   of  sins  :  and  by  him 
all  that  believe  are  justified  from  all  things,  from  which  ye 

40  could  not  be  justified  by  the  law  of  Moses.     Beware  there- 
fore, lest  that  come  upon  you  which  is  spoken  of  in  the 

41  prophets ;     Behold,  ye  despisers,  and  wonder,  and  perish  : 
for  I  work  a  work  in  your  days,  a  work  which  ye  shall 

in  no  wise  believe,  though  a  man  declare  it  tinto  you. 

After  leaving  Cyprus,  the  two  missionaries 
crossed  over  to  the  south  of  Asia  Minor.  Starting 
from  Perga,  they  made  a  tour  through  Pamphylia, 
and  then  worked  their  way  northwards  into  South 
Galatia.  In  this  section  Luke  gives  an  account  of 
their  labours  in  Antioch_,  the  capital  of  Pisidia. 
The  bulk  of  the  narrative  is  devoted  to  a  sermon 
preached  by  Paul,  which  is  probably  given  as  a 
specimen  of  his  missionary  addresses.  Only  two 
other  specimens  are  given  in  Acts,  and  they  are 
quite  of  a  different  type,  viz.,  (l)  the  short 
address  at  Lystra  (xiv.  15-18);  (2)  the  speech 
at  Athens  (xvii.  22-31).  The  sermon  at  Antioch 
was  addressed  to  Jews,  the  two  other  speeches  to 
the  Gentiles.  We  may  regard  the  present  sermon, 
therefore,  as  a  typical  illustration  of  Paul's  method 
of  presenting  the  gospel  to  his  own  country- 
men. The  sermon  has  many  points  of  afiinity 
with  the  speeches  of  Peter  and  Stephen,  especially 
in  the  following  points :  (l)  the  appeal  to  history  ; 
(2)  the  appeal  to  prophecy,  particularly  to  the 
Davidic  ideal ;  (3)  the  insistence  on  the  fact  of 
the  Resurrection  of  Christ ;  (4)  the  similarity  of  its 
theological  outlook,  particularly  in  the  absence  from 
it  of  any  allusion  to  a  doctrine  of  atonement.  The 
semion  may  be  divided  into  three  parts :  (a)  in  the 


Acts  xiii.  13-41  173 

first  part  Paul  sets  himself  to  prove  that  Jesus 
represents  the  culmination  of  Israel's  history  and 
the  fulfilment  of  the  prophetic  ideal  (vers.  17-25)  ; 
(/))  in  the  second,  Paul  explains  the  reason  for  the 
death  of  Christ,  and  insists  on  the  fact  of  the 
Resurrection  (vers.  26-37) ;  (c)  in  the  third  he  asserts 
that  Jesus  is  the  instrument  of  the  Divine  forgive- 
ness, and  appeals  to  his  hearers  to  repent. 

13.  Paul  and  his  company.  A  significant 
phrase,  indicating  that  Paul  had  now  become  the 
central  figure. 

Perga.  The  capital  of  Pamphylia,  about  1 2  miles 
N.E.  of  Attalia,  the  port  at  which  the  missionaries 
must  have  landed. 

John  departed.  No  reason  is  given,  but  we 
gather  from  xv.  38  that  Paul  considered  his  con- 
duct blameworthy.  The  probability  is  that  he  was 
unwilling  to  face  the  dangers  of  the  journey  across 
Mount  Taurus  into  South  Galatia. 

14.  they  came  to  Antioch  in  Pisidia.  This 
Antioch  must  be  distinguished  from  the  Syrian 
Antioch  of  xiii.  1.  The  district  of  Pisidia  was 
situated  between  Pamphylia  and  Phrygia.  Its 
greatest  length  from  E.  to  W.  was  120  miles,  and 
its  breadth  about  50.  At  this  time  it  was  part  of 
the  Roman  province  of  Galatia.  If  we  adopt  the 
view  that  the  Epistle  to  the  Galatians  was  written 
to  the  four  cities  of  South  Galatia,  we  know 
from  Gal.  iv.  13  that  Paul  was  ill  when  he  reached 
Antioch.  Sir  W.  Ramsay  suggests  that  his  travel 
in  the  low-lying  districts  of  Pamphylia  had  in- 
duced an  attack  of  malarial  fever,  and  that  it  was 
a  desire  to  get  rid  of  the  malaria  that  led  him  to 
visit  the  mountainous  district  in  which  Antioch 
was  situated. 


174   Westminster  New  Testament 
15.  after  reading  the  law  and  the  prophets. 

This  verse  gives  us  an  excellent  description  of  a 
synagogue  service  (compare  Luke  iv.  16-20). 

17.  ye  that  fear  God.  See  n.  on  x.  2.  The 
synagogue  service  was  attended  not  only  by  Jews, 
but  by  others  who,  like  Cornelius,  accepted  the 
Jewish  creed,  though  they  refused  to  undergo 
circumcision. 

18.  suffered  he  their  manners.    Some  Greek 

Texts  read,  ^^  bare  them  as  a  nursing  father,"  as  in 
Deut.  i.  31.  This  seems  to  give  the  best  sense,  and 
it  only  needs  the  change  of  a  single  letter  in  the 
Greek  verb,  which  has  the  support  of  the  best  MSS. 

1.9.  destroyed  seven  nations.  For  the  names 
of  the  nations  see  Deut.  vii.  1. 

20.  for  the  space  of  four  hundred  and  fifty 
years.  This  clause  ought  to  be  connected  with  the 
previous  sentence,  as  in  the  R.V. :  "he  gave  them 
their  land  for  an  inheritance  for  about  four  hundred 
and  fifty  years,  and  after  these  things  he  gave  them 
judges." 

22.  a  man  after  mine  own  heart,  etc.  This 
quotation  combines  two  passages :  Ps.  Ixxxix.  20 ; 
1  Sam.  xiii.  14. 

27.  In  this  verse  Paul  gives  the  same  twofold 
explanation  of  the  death  of  Christ  which  had 
already  been  given  by  Peter :  (1)  it  was  due  to  the 
ignorance  of  the  rulers  (see  iii.  17)  ;  (2)  it  was  in 
accordance  with  prophecy  (see  iii.  18). 

29.  they  .  .  .  laid  him  in  a  sepulchre.  The 
burial  of  Jesus  is  here  inaccurately  ascribed  to 
"  the  rulers."  For  the  true  account  see  Luke  xxiii. 
50-56.  It  is  impossible  to  say  whether  the  error 
is  due  to  a  slip  of  Luke's  pen,  or  whether  he  is 
reproducing  a  mistake  made  by  Paul  in  ignorance. 


Acts  xiii.  13-41  175 

31.  for  many  days.    See  n.  on  i.  3. 

them  that  came  up  from  Galilee.    All  the 

twelve    disciples^    except    Judas,   were    Galileans 
(see  i.  11). 
witnesses  unto  the  people.    See  n.  on  i.  8. 

33.  raised  up  Jesus  again  (R.V.  omits 
"  again  ").  I.e.,  from  the  dead.  To  Paul  it  was  the 
Resurrection  which  proved  Christ  to  be  Divine ; 
cf.  Rom.  i.  3-5. 

Thou  art  my  Son,  etc.  A  quotation  from 
Ps.  ii.  7.  "  This  day  "  must  refer,  as  the  context 
shows,  to  the  day  of  Resurrection.  If  this  be  so, 
the  passage  must  mean,  if  w^e  are  to  take  it  as  it 
stands,  that  it  was  on  the  day  of  Resurrection  that 
Jesus  was  begotten  and  became  the  Son  of  God. 
If  this  be  the  true  interpretation,  Paul's  statement 
is  exactly  in  line  with  the  Adoptionist  view  of 
Christ  which  appears  in  the  speeches  of  Peter. 
See  n.  on  ii.  36  and  x.  38. 

34.  The  connection  of  thought  is  not  quite  easy 
to  follow  here.  Paul  has  just  stated  that  the 
Resurrection  proved  the  Divine  sonship  of  Christ. 
But  the  question  might  still  be  asked,  Is  this  sonship 
eternal  ?  or  has  Christ  only  been  raised  up  for  a 
time .''  What  guarantee  is  there  that  the  Christ 
will  remain  the  Son  of  God  for  ever?  Paul  replies 
to  this  question  as  follows  : — The  doubt  may  be  at 
once  removed  by  an  appeal  to  prophecy.  Jesus 
inherits  "  the  sure  mercies  of  David"  ;  among  these 
mercies  is  the  promise  of  Psalm  xvi.  that  God's  Holy 
One  will  not  suffer  corruption — a  promise  which 
must  apply  to  Christ,  as  it  was  not  realised  by  David. 

now  no  more  to  return  to  corruption.  This 
is  the  emphatic  clause  and  the  main  point  of  the 
argument. 


176  Westminster  New  Testament 
the  sure  mercies  of  David.    R.V.,  "  the  holy 

and  sure  blessings  of  David."  A  quotation  from 
Isa.  Iv.  3. 

35.  This  quotation  comes  from  Ps.  xvi.  10.  (See 
n.  on  ii.  25.)  The  argument  of  this  and  the  two 
following  verses  is  a  repetition  of  what  is  found  in 
Peter's  speech  at  Pentecost  (compare  ii.  29-31). 

38.  through  this  man  .  .  .  forgiveness  of 
sins.  Compare  v.  31.  Note  that  the  forgiveness 
of  sin  is  not  connected  with  the  death  of  Christ. 

39.  all  that  believe  are  justified.    This  verse 

has  a  distinctly  Pauline  ring  about  it.  It  contains 
the  essential  truth  of  Pauline  theology,  viz.,  the 
doctrine  of  justification  by  faith.  It  is  this  verse 
that  really  differentiates  the  speech  from  the  ad- 
dresses of  Peter  and  Stephen. 

ye  could  not  be  justified  by  the  law  of 
Moses.  A  phrase  which  recalls  the  account  of 
Paul's  own  tragic  spiritual  struggle  given  in 
Rom.  vii.  7-25. 

41.  The  quotation  is  taken  from  Hab.  i.  5. 


Acts  xiii.  42-52. 

THE  EFFECT  OF  PAUL'S  SERMON 
AT  ANTIOCH. 

42  And  when  the  Jews  were  gone  out  of  the  synagogue,  the 
Gentiles  besought  that  these  words  might  be  preached  to 

43  them  the  next  Sabbath.  Now  when  the  congregation  was 
broken  up,  many  of  the  Jews  and  religious  proselytes 
followed  Paul  and  Barnabas  :  who,  speaking  to  them,  per- 

44  suaded  them  to  continue  in  the  grace  of  God.  And  the 
next  Sabbath  day  came  almost  the  whole  city  together  to 


Acts  xiii.  42-52  177 

45  hear  the  word  of  God.  But  when  the  Jews  saw  the  multi- 
tudes, they  were  filled  with  envy,  and  spake  against  those 
things  which  were  spoken  by  Paul,  contradicting  and  blas- 

46  pheming.  Then  Paul  and  Barnabas  waxed  bold,  and  said,  It 
was  necessary  that  the  word  of  God  should  first  have  been 
spoken  to  you  :  but  seeing  ye  put  it  from  you,  and  judge 
yourselves  unworthy  of  everlasting  life,  lo,  we  turn  to  the 

47  Gentiles.  For  so  hath  the  Lord  commanded  us,  saying, 
/  have  set  thee  to  be  a  light  of  the  Gentiles,    that  thou 

48  shouldest  be  fo7'  salvation  unto  the  ends  of  the  earth.  And 
when  the  Gentiles  heard  this,  they  were  glad,  and  glorified 
the  word  of  the  Lord  :  and  as  many  as  were  ordained  to 

49  eternal   life   believed.     And    the  word  of  the   Lord  was 

50  published  throughout  all  the  region.  But  the  Jews  stirred 
up  the  devout  and  honourable  women,  and  the  chief  men 
of    the    city,    and    raised    persecution   against    Paul   and 

5 1  Barnabas,  and  expelled  them  out  of  their  coasts.  But  they 
shook  off  the  dust  of  their  feet  against  them,  and  came 

52  unto  Iconium.  And  the  disciples  were  filled  with  joy,  and 
with  the  Holy  Ghost. 

Paul's  sermon  produced  a  double  effect.  It 
roused  a  great  deal  of  curiosity  in  Jewish  circles, 
and  it  won  him  a  large  number  of  supporters.  His 
success,  however,  excited  something  approaching  a 
panic  amongst  the  stricter  Jews,  who  developed  so 
bitter  a  hostility  towards  the  Apostle,  that  he 
abandoned  all  hope  of  being  able  to  convince 
his  countrymen  in  Antioch,  and  turned  to  the 
Gentiles. 

42.  when  the  Jews  were  gone  out  of  the 
synagogue.  The  words  '^  Jews  "  and  "  Gentiles  " 
are  omitted  by  the  best  Greek  MSS.  The  R.V. 
renders,  "  And  as  they  {i.e.,  Paul  and  Barnabas) 
went  out,  they  {i.e.,  the  hearers)  besought,"  etc. 
The  A.V.  gives  the  impression  that  it  was  only  the 
12 


178  Westminster  New  Testament 

Gentiles  who  paid  any  heed  to  the  address — which 
is  a  mistake. 

43.  religious  (R.V.,  "devout")  proselytes. 
Probably  the  class  of  people  mentioned  in  ver.  17. 
They  were  not  actual  proselytes,  because  they  had 
not  accepted  circumcision. 

44.  almost  the  whole  city.  Antioch  contained 
a  large  Jewish  settlement,  and  consequently  the 
excitement  which  Paul's  address  had  aroused  in 
the  synagogue  soon  spread  amongst  all  classes  of 
the  population. 

45.  contradicting  and  blaspheming.  These 
words  are  omitted  in  the  best  Texts. 

46.  we  turn  to  the  Gentiles.  This  marks  a 
definite  crisis  in  Paul's  programme.  The  rejection 
of  his  message  by  the  Jews  left  him  free  to  appeal 
to  the  Gentiles.  The  same  experience  was 
repeated  at  Corinth  (xviii.  6)  and  in  other  places. 

47.  The  quotation  is  taken  from  Isa.  xlix.  6. 
Originally,  of  course,  the  prophecy  refeiTed  to  the 
Jewish  nation  as  a  whole — or  rather  to  the  ideal 
nation  as  the  servant  of  Jehovah. 

48.  as  many  as  were  ordained  to  eternal 

life.  The  interpretation  of  this  verse  has  always 
caused  debate.  As  the  words  stand  in  the  Greek, 
they  appear  to  mean  "  as  many  as  were  appointed 
to  obtain  eternal  life,"  and  so  favour  a  Predestinarian 
interpretation.  Luke  may  very  possibly  have  been 
influenced  by  Paul's  opinion  on  the  subject,  and  the 
clause  may  be  an  echo  of  Paul's  great  statement 
in  Rom.  viii.  28-30.  At  the  same  time  it  must  be 
remembered  that  the  predestination  is  not  absolute  ; 
for  (1)  the  words  of  ver.  46,  "  ye  put  it  from  you, 
and  judge  yourselves  unworthy  of  everlasting  life," 
show  clearly  that  human  responsibility  is  implied  ; 


Acts  xiv.  1-7  179 

(2)  Paul's  own  doctrine  does  not  exclude  the  free- 
dom of  human  choice,  upon  which  he  insists  with 
the  utmost  emphasis.  This  doctrine,  however,  is 
not  peculiar  to  Paul  and  Luke.  It  was  held  also 
by  (a)  the  Pharisees,  who,  as  Josephus  says,  "  main- 
tain that  all  things  are  the  work  of  fate  and  yet 
do  not  take  away  from  men  the  freedom  of  acting 
as  they  choose  ; "  (6)  the  Stoics.  Cicero  describes 
Chrysippus  as  "  labouring  painfully  to  explain  how 
all  things  happen  by  fate,  yet  there  is  something 
in  ourselves."  The  doctrine  of  Predestination, 
therefore,  is  not  specifically  Christian,  and  may 
even  be  regarded  as  an  alien  belief  borrowed  from 
the  Pharisees  and  Stoics.  There  are  other  com- 
mentators, however,  who  would  translate  the  words 
of  Luke  thus  :  "  as  many  as  have  set  themselves  to 
obtain  eternal  life."  There  is  some  justification  for 
this,  because  the  same  form  of  the  verb  is  found  in 
XX.  13,  where  it  must  be  translated  "as  he  had 
arranged." 

50.    the   devout  and   honourable   women 

(R. v.,  "of  honourable  estate").  Josephus  tells  us 
that  in  Damascus  the  wives  of  many  of  the  men 
who  were  in  high  position  were  attracted  to  the 
Jewish  religion.  This  was  probably  also  the  case 
at  Antioch. 

out  of  their  coasts.     R.V.,  «  borders." 


Acts  xiv.  1-7. 

THE  MISSION  TO  ICONIUM. 

And  it  came  to  pass  in  Iconium,  that  they  went  both  to- 
gether into  the  synagogue  of  the  Jews,  and  so  spake,  that 
a  great  multitude  both  of  the  Jews  and  also  of  the  Greeks 


i8o   Westminster  New  Testament 

2  believed.  But  the  unbelieving  Jews  stirred  up  the  Gentiles, 
and  made  their  minds  evil  affected  against  the  brethren. 

3  Long  time  therefore  abode  they  speaking  boldly  in  the 
Lord,  which  gave  testimony  unto  the  word  of  his  grace, 
and  granted  signs  and  wonders  to  be  done  by  their  hands. 

4  But  the  multitude  of  the  city  was  divided  :  and  part  held 

5  with  the  Jews,  and  part  with  the  apostles.  And  when 
there  was  an  assault  made  both  of  the  Gentiles,  and  also  of 
the  Jews,  with  their  rulers,  to  use  them  despitefully,  and  to 

6  stone  them,  they  were  ware  of  it,  and  fled  unto  Lystra 
and  Derbe,  cities  of  Lycaonia,  and  unto  the  region  that 

7  lieth  round  about :  and  there  they  preached  the  gospel. 

Driven  out  of  Antioch,  the  Apostles  went  to 
Iconium,  where  their  preaching  met  with  con- 
siderable success  both  amongst  Jews  and  Gentiles. 
Luke  gives  us  no  details  of  the  work  at  Iconium, 
though  they  stayed  there  for  a  "  long  time " 
(ver.  3).  The  mission  was  stopped  by  a  riot, 
organised  by  "the  disaffected  Jews."  We  have, 
however,  a  later  document,  known  as  the  "  Acts  of 
Paul  and  Thecla,"  which  in  spite  of  its  legendary 
character  contains,  if  we  are  to  believe  Sir  W. 
Ramsay,  a  kernel  of  truth,  and  gives  an  account 
of  a  most  interesting  episode  in  connection  with 
Paul's  visit  to  Iconium.  Stripped  of  its  mythical 
elements,  the  story  is  as  follows  : — During  his  stay 
at  Iconium  Paul  lived  in  the  house  of  Onesiphorus. 
In  an  adjoining  mansion  there  resided  a  noble 
Iconian  lady,  named  Thecla,  who  from  her  chamber 
could  hear  Paul's  preaching.  She  was  fascinated 
by  his  message,  and  became  a  Christian.  This  so 
enraged  the  members  of  her  family  and  her 
affianced  husband,  Thamyris,  that  they  induced 
the  magistrates  to  cast  Paul  into  prison.  Thecla 
visited  him  in  the  prison,  and  when  this  was  dis- 


Acts  xiv.  1-7  181 

covered,  Paul  was  hurriedly  expelled  from  the 
city.  Theela,  however,  resisted  all  the  attempts 
which  were  made  to  induce  her  to  renounce  her 
faith,  and  finally  fled  to  Antioch,  where  she  was 
arrested,  and  condemned  on  a  charge  of  having 
insulted  a  pagan  high  priest.  She  had,  however, 
a  marvellous  escape  in  the  amphitheatre,  the  beasts 
refusing  to  touch  her,  and  was  afterwards  released. 
She  subsequently  lived  under  the  protection  of 
Queen  Tryphaena,  and  was  the  means  of  converting 
her  and  her  household. 

1.  Iconium.  An  important  town  situated  about 
90  miles  S*E.  of  Antioch.  Its  splendid  position  on 
the  western  edge  of  the  vast  plains  of  Central 
Asia  Minor  made  it  a  great  commercial  centre. 

great  multitude  ...  of  Greeks.  Evi- 
dently the  synagogue  at  Iconium  was  attended  by 
Greeks  as  well  as  Jews — a  further  proof  both  of  the 
spiritual  hunger  of  the  age  and  the  influence  which 
was  being  exerted  by  the  Jewish  faith. 

2.  the  unbelieving  Jews.  R.V.,  "the  Jews 
that  were  disobedient ;  "  i.e.,  the  Jews  who  refused 
to  listen  to  Paul's  message. 

3.  Long  time  therefore,  etc.  This  verse  seems 
to  contradict  the  statement  in  ver.  2,  and  many 
attempts  have  been  made  to  avoid  the  difficulty. 
(«)  Some  ancient  MSS.  substitute  the  following  for 
the  first  clause  in  ver.  2 :  "  But  the  leaders  and 
rulers  of  the  synagogue  incited  a  persecution 
against  the  righteous  ones,"  and  add  at  the 
conclusion  of  the  verse,  "But  the  Lord  speedily 
gave  peace."  (6)  Sir  W.  Ramsay  suggests  that  the 
second  verse  should  be  omitted  altogether,  (c) 
Others  think  that  the  order  of  the  two  verses 
should  be  inverted,  and  ver.   3  put  before  ver.  2. 


i82   Westminster  New  Testament 

These  rather  violent  methods,  however,  are 
scarcely  necessary.  Ver.  2  may  surely  give  the 
reason  for  ver.  3.  The  meaning  is  ;  '^  Because  of 
the  attack,  it  was  necessary  for  the  apostles  to 
remain  for  a  long  period  at  Iconium." 

5.  with  their  rulers.  This  phrase  impUes 
that  the  Jews  were  the  ringleaders  in  the  attack — 
the  pagan  magistrates  would  not  have  been  likely 
to  encourage  a  resort  to  violence.  Compare  also 
the  words  "  to  stone  them,"  which  was  a  Jewish 
mode  of  punishment. 

6.  They  were  ware  of  it.  The  Apostles  had 
made  many  friends  in  Iconium,  and  it  was  doubt- 
less from  some  of  these  that  they  obtained  the 
information  about  the  projected  attack. 


Acts  xiv.  8-20. 
THE  MISSION  TO  LYSTRA. 

8  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his  feet, 
being  a  cripple  from  his  mother's  womb,  who  never  had 

9  walked :  the  same  heard  Paul  speak :  who  stedfastly 
beholding  him,   and  perceiving  that  he  had   faith   to  be 

10  healed,  said  with  a  loud  voice,  Stand  upright  on  thy  feet. 

11  And  he  leaped  and  walked.  And  when  the  people  saw 
what  Paul  had  done,  they  lifted  up  their  voices,  saying  in 
the  speech  of  Lycaonia,  The  gods  are  come  down  to  us  in 

12  the  likeness  of  men.  And  they  called  Barnabas,  Jupiter  ; 
and  Paul,   Mercurius,  because  he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter,  which  was  before  their  city, 
brought  oxen  and  garlands  unto  the  gates,  and  would  have 

14  done  sacrifice  with  the  people.  Which  when  the  apostles, 
Barnabas  and  Paul,  heard  of,  they  rent  their  clothes,  and 

15  ran  in  among  the  people,  crying  out,  and  saying.  Sirs,  why 
do  ye   these  things  ?     We  also  are  men  of  like  passions 


Acts  xiv.  8-20  183 

with  you,  and  preach  unto  you  that  ye  should  turn  from 
these  vanities  unto  the  living  God,  which  made  heaven,  and 

16  earth,  and  the  sea,  and  all  things  that  are  therein  :  who  in 
times  past  suffered  all  nations  to  walk  in  their  own  ways. 

17  Nevertheless  he  left  not  himself  without  witness,  in  that  he 
did  good,   and  gave  us   rain   from   heaven,   and   fruitful 

18  seasons,  filling  our  hearts  with  food  and  gladness.  And 
with  these  sayings  scarce  restrained  they  the  people,  that 

19  they  had  not  done  sacrifice  unto  them.  And  there  came 
thither  certain  Jews  from  Antioch  and  Iconium,  who  per- 
suaded the  people,  and,  having  stoned  Paul,  drew  him  out  of 

20  the  city,  supposing  he  had  been  dead.  Howbeit,  as  the  dis- 
ciples stood  round  about  him,  he  rose  up,  and  came  into  the 
city  :  and  the  next  day  he  departed  with  Barnabas  to  Derbe. 

Forced  to  leave  Iconium,  the  missionaries  next 
went  to  Lystra.  Luke's  account  of  the  mission  at 
Lystra  deals  with  the  following  points  :  (l)  the 
cure  of  the  cripple  (vers.  8-10) ;  (2)  the  effect 
produced  by  the  miracle  on  the  people  (vers. 
11-13);  (3)  Paul's  address  to  the  crowd  (vers. 
14-18);  (4)  the  change  of  popular  opinion  owing 
to  the  intervention  of  Jewish  agitators  from  Antioch 
and  Iconium  (vers.  19,  20).  The  most  significant  part 
of  the  narrative  is  the  speech  delivered  by  Paul, 
which  is  of  a  veiy  different  type  from  that  delivered 
at  Antioch.  It  is  characterised  by  a  breadth  of 
view  which  is  quite  unlike  anything  we  have 
hitherto  met  with  in  Acts,  but  which  has  its  parallels 
in  the  speech  at  Athens  (with  the  exception  of 
Peter's  statement  in  x.  35)  and  in  certain  state- 
ments of  the  Apostle  in  the  opening  chapters  of 
the  Epistle  to  the  Romans. 

8.  Lystra  was  about  18  miles  S.S.W.  of 
Iconium.  It  was  one  of  the  cities  of  Lycaonia 
(ver.  6),  a  country  in  the  central  district  of  Asia 


i84   Westminster  New  Testament 

Minor,  bounded  on  the  west  by  Pisidia  and  Phrygia, 
on  the  east  by  Cappadocia,  and  on  the  north  by 
Galatia  proper.  We  gather  from  the  narrative  in 
Acts  that  the  Jewish  element  in  Lystra  was  much 
smaller  than  in  the  other  cities.  No  synagogue  is 
mentioned,  and  the  population  seems  to  have  been 
mainly  pagan. 

9.  The  account  of  the  cure  of  the  cripple  should 
be  compared  with  the  narrative  of  the  healing  of 
the  lame  man  in  chap.  iii.  There  are  several 
phrases  common  to  both  stories,  though  the  A.V. 
translation,  by  varying  the  English  rendering, 
disguises  their  identity.  Note  the  following: 
"  lame  from  his  mother's  womb  "  (iii.  2)  ;  "  sted- 
fastly  beholding  him  "  (iii.  4) ;  "  he  leaped  and 
walked  "  (iii.  8). 

The  same  heard.  A  better  translation  would 
be  :  "  The  same  used  to  listen  to  Paul  as  he  spoke." 

perceiving  that  he  had  faith.  Note  the  em- 
phasis laid  on  faith  as  a  condition  of  the  healing. 

10.  he  leaped  and  walked.  There  is  a  dis- 
tinction between  the  tenses  of  these  two  words  in 
the  original  which  ought  to  be  preserved  in  the 
translation  :  "he  leaped  up  and  began  to  walk." 

11.  they  lift  up  their  voice.  The  word 
"lift"  is  an  old  English  form  for  the  more  modern 
"  lifted  "  (R.V.). 

in  the  speech  of  Lycaonia.  The  Lycaonians 
were  bilingual.  Paul  had  been  speaking  in  Greek — 
a  language  which  of  course  they  could  understand. 
But  in  talking  amongst  themselves  they  used  the 
native  Lycaonian  dialect,  which,  as  we  see  from 
the  narrative,  was  an  unknown  tongue  to  Paul 
and  Barnabas. 

The  gods  have  come  down  to  us.    The 


Acts  xiv.  8-20  185 

conception  of  the  possibility  of  the  gods  assuming 
human  forms  was  very  famiUar  in  Greek  thought,  and 
we  have  many  illustrations  of  it  in  Greek  mythology. 

12.  Jupiter.  Mercurius  (R.V.,  "Mercury"). 
Jupiter,  or  Zeus,  as  he  is  called  in  Greek,  was  the 
father  and  king  of  the  gods.  Mercury,  or  Hermes, 
was  the  messenger  of  the  gods,  the  attendant  on 
Zeus,  and  the  god  of  eloquence.  Lystra  possessed 
a  temple  devoted  to  the  worship  of  Zeus,  hence 
the  suggestion  that  Barnabas,  the  more  dignified 
and  noble  of  the  two  Apostles,  was  the  incarnation 
of  the  god  of  the  city  ;  while  Paul,  who  has  been 
described  in  one  of  the  apocryphal  books  as  "  little 
in  height,  with  a  bald  head  and  crooked  legs,"  and 
was  apparently  "an  ugly  little  Jew,"  to  use  Kenan's 
phrase,  was  identified  with  Mercury  because  he 
was  "the  chief  speaker." 

13.  which  was  before  their  city.  R.V., 
"whose  temple  was  before  the  city."  There  is  no 
word  for  "  temple  "  in  the  original.  Probably  the 
words  "before  the  city"  represent  a  title  of 
Jupiter.  A  similar  title  has  been  discovered  on 
an  inscription  found  at  Claud  iopolis,  in  Isauria : 
"To  Jupiter  before  the  city."  The  title,  however, 
seems  to  have  been  conferred  because  the  temple 
was  in  the  suburbs. 

unto  the  gates  =  unto  the  portals  of  the  temple. 

15.  of  Hke  passions.  A  better  rendering 
would  be,  "of  like  nature  with  yourselves."  Com- 
pare Jas.  V.  17. 

16,  17.  Paul's  insistence  on  the  universality  of 
religion  (note  the  phrase  "He  left  not  himself 
without  witness")  finds  a  parallel  in  his  speech  at 
Athens  (xvii.  22-34)  and  in  Rom.  i.  19-20: 
"That  which  may  be  known  of  God  is  manifest. 


i86  Westminster  New  Testament 

.  .  .  For  the  invisible  things  of  him  since  the 
creation  of  the  world  are  clearly  seen,  being  per- 
ceived through  the  things  that  are  made — even 
his  everlasting  power  and  divinity ; "  and  also  in 
Rom.  ii.  14-15:  "Gentiles  .  .  .  having  no  law 
are  a  law  unto  themselves,  in  that  they  shew  the 
work  of  the  law  written  in  their  hearts,  their 
conscience  bearing  witness  therewith." 

19.  certain  Jews  from  Antioch,  etc.  Not 
content  with  driving  Paul  out  of  their  own  cities, 
his  Jewish  opponents  now  begin  to  follow  him  into 
other  towns  and  stir  up  strife  against  him. 

having  stoned  Paul.  This  must  be  the 
occasion  alluded  to  in  2  Cor.  xi.  25 :  "  Once  was 
I  stoned." 

20.  Derbe  was  situated  to  the  S.E.  of  Lystra, 
and  was  the  frontier  town  of  the  Roman  province 
of  Galatia. 


Acts  xiv.  21-28. 

THE   RETURN  JOURNEY  THROUGH 
SOUTH   GALATIA. 

21  And  when  they  had  preached  the  gospel  to  that  city,  and 
had  taught  many,  they  returned  again  to  Lystra,  and  to 

22  Iconium,  and  Antioch,  confirming  the  souls  of  the 
disciples,  and  exhorting  them  to  continue  in  the  faith,  and 
that  we  must   through  much  tribulation   enter  into  the 

23  kingdom  of  God.  And  when  they  had  ordained  them 
elders  in  every  church,  and  had  prayed  with  fasting,  they 
commended  them  to  the  Lord,  on  whom  they  believed. 

24  And  after  they  had  passed  throughout  Pisidia,  they  came 

25  to  Pamphylia.     And  when  they  had  preached  the  word  in 

26  Perga,  they  went  down  into  Attalia :  and  thence  sailed  to 
Antioch,  from  whence  they  had  been  recommended  to  the 


Acts  xiv.  21-28  187 

27  grace  of  God  for  the  work  which  they  fulfilled.  And  when 
they  were  come,  and  had  gathered  the  church  together,  they 
rehearsed  all  that  God  had  done  with  them,  and  how  he 

28  had  opened  the  door  of  faith  unto  the  Gentiles.  And  there 
they  abode  long  time  with  the  disciples. 

After  paying  a  visit  to  Derbe,  the  Apostles  re- 
traced their  steps,  returning  by  the  same  route 
through  South  Galatia.  They  revisited  the  cities 
of  Lystra,  Iconium,  and  Antioch,  and  then  passing 
through  PamphyHa,  made  their  way  back  to  their 
starting-point,  viz.,  Antioch  in  Syria. 

21.  to  that  city.  I-e.,  Derbe.  No  details  are 
given,  but  probably  the  conversion  of  Gaius  of 
Derbe,  who  is  mentioned  in  xx.  4,  was  one  of  the 
fruits  of  this  visit. 

22.  we  must  through  much  tribulation. 
The  use  of  the  pronoun  ^^we"  has  led  some 
scholars  to  conjecture  that  this  section  belongs  to 
the  "  We-passages."  This,  however,  is  unlikely,  as 
there  is  no  trace  of  the  pronoun  elsewhere  in  the 
paragraph.  Probably  Luke  had  his  readers  in 
mind  as  he  wrote  this  passage,  and  Paul's  message 
to  the  cities  of  South  Galatia  was  converted  into  a 
message  to  the  Christians  in  Domitian's  time  by 
the  deft  use  of  the  pronoun  "  we." 

23.  appointed  elders  in  every  church.    The 

need  of  a  definite  organisation  soon  made  itself 
apparent,  and  Paul,  with  true  statesmanlike  instinct, 
met  it  by  the  appointment  of  these  elders  (see  n. 
on  xi.  30).  We  know  from  inscriptions  that  the 
office  of  elder  was  common  in  the  political  and 
social  institutions  in  Asia  Minor. 

24.  25.  For  Perga,  Attalia,  and  Pamphylia,  see 
notes  on  xiii.  13. 

26.  from  whence  they  had  been  recom- 


i88   Westminster  New  Testament 

mended.  See  xiii.  l-S.  We  have  no  means  of 
fixing  exactly  the  amount  of  time  which  the  first 
missionary  journey  had  occupied,  but  it  cannot  well 
have  been  less  than  two  years. 

27.  Opened  a  door  of  faith  unto  the  Gen- 
tiles. The  first  missionary  journey  had  settled 
the  question  as  to  the  applicability  of  Christianity 
to  the  Gentiles,  and  had  absolutely  confirmed  the 
tentative  efforts  at  Antioch. 


Acts  XV. 

THE   COUNCIL   OF   JERUSALEM. 

I.  The  Problem  (xv.  1-5). 

And  certain  men  which  came  down  from  Judaea  taught  the 
brethren,   and  said,    Except  ye  be  circumcised  after  the 

2  manner  of  Moses,  ye  cannot  be  saved.  When  therefore 
Paul  and  Barnabas  had  no  small  dissension  and  disputation 
with  them,  they  determined  that  Paul  and  Barnabas,  and 
certain  other  of  them,  should  go  up  to  Jerusalem  unto  the 

3  apostles  and  elders  about  this  question.  And  being 
brought  on  their  way  by  the  church,  they  passed  through 
Phenice  and  Samaria,  declaring  the  conversion  of  the 
Gentiles :  and  they  caused  great  joy  unto  all  the  brethren. 

4  And  when  they  were  come  to  Jerusalem,  they  were  received 
of  the  church,   and  of  the  apostles  and  elders,  and  they 

5  declared  all  things  that  God  had  done  with  them.  But 
there  rose  up  certain  of  the  sect  of  the  Pharisees  which 
believed,  saying.  That  it  was  needful  to  circumcise  them, 
and  to  command  them  to  keep  the  law  of  Moses. 

Antioch  had  evidently  been  moving  too  rapidly 
for  Jerusalem,  and  consequently  it  was  not  long 
before  emissaries  came  from  Jerusalem  to  protest 


Acts  XV.  1-5  189 

against  the  Gentile  missions.  At  first  sight  it 
looks  as  if  the  description  of  the  Council  was  at 
variance  with  earlier  statements  in  Acts^  which 
represent  the  principle  of  the  admission  of  Gentiles 
as  having  been  already  settled  in  the  case  of 
Cornelius  (xi.  18)^  and  possibly  also  in  the  case 
of  Antioch  (xi.  22-23).  Two  facts,  however,  have 
always  to  be  borne  in  mind  :  (a)  The  Church  was 
undoubtedly  prepared  to  recognise  isolated  cases 
of  converted  Gentiles,  but  it  was  not  ready — at 
least  a  large  number  of  its  Jewish  members  were 
not  ready — to  admit  the  universal  application  of  the 
principle,  and  to  organise  missions  to  the  Gentiles. 
The  Church  at  Jerusalem  had  recently  been  recruited 
from  the  Pharisees  and  the  stricter  Jews  (cf.  ver.  5), 
and  the  new  element  was  strongly  opposed  to 
anything  like  the  universalisation  of  Christianity. 
(6)  While  the  principle  of  the  admission  of  Gentiles 
had  already  been  settled,  nothing  had  been  deter- 
mined as  to  the  demands  which  would  be  made 
upon  them  after  their  conversion.  Many  of  those 
who  assented  to  the  principle  seem  to  have  tacitly 
assumed  that  Gentile  converts  would  be  required, 
as  a  result  of  their  admission  to  the  Church,  to 
accept  circumcision,  and  so  become  Jews.  When 
it  was  found  that  such  a  condition  was  not  enforced 
or  even  suggested,  they  seem  to  have  turned  hostile 
to  the  principle  itself.  The  real  question  at  issue 
before  the  Council  was  not  so  much  whether 
Gentiles  should  be  admitted,  but  rather  whether 
after  admission  they  ought  not  to  be  required  to 
graduate  in  Judaism. 

The  account  which  Paul  gives  of  the  discussion 
in  Gal.  ii.  is  in  the  main  consistent  with  the 
naiTative  in  Acts,  though  there  are  some  important 


I90  Westminster  New  Testament 

discrepancies  upon  points  of  detail.  Sir  W. 
Ramsay,  however,  and  many  other  scholars  think 
that  the  second  chapter  of  Galatians  does  not 
refer  to  the  same  event  as  this  passage  in  Acts 
(see  n.  on  xi.  30). 

1.  Except  ye  be  circumcised.  The  Jewish 
emissaries  insisted  that  circumcision  was  an  ad- 
ditional condition  without  which  true  salvation 
could  not  be  attained. 

2.  no  small  dissension  and  disputation 
(R.V.,  "questioning").  The  dispute  between  Paul 
and  the  Jewish  Christians  evidently  raised  mis- 
giving and  questioning  in  the  minds  of  the 
Christians  at  Antioch. 

they  determined.  "They"  refers  to  the 
Church  at  Antioch — the  R.V.  makes  this  clear  by 
translating  "the  brethren  appointed." 

3.  Phoenice.     See  n.  on  xi.  19. 

declaring  the  conversion.  Paul  and  Barnabas 
utilised  the  journey  by  recounting  the  story  of  the 
mission  to  the  Gentiles  to  the  Christians  in  all  the 
towns  and  villages  en  route. 

4.  they  were  received  of  the  church.    A 

meeting  of  the  whole  Church  was  evidently 
summoned  for  the  purpose  of  giving  a  welcome  to 
the  Apostles  and  delegates  from  Antioch. 

5.  certain  of  the  sect  of  the  Pharisees. 

This  phrase  indicates  the  source  of  the  trouble. 
Certain  Pharisees  had  joined  the  Church  and  had 
carried  their  Pharisaism  over  into  the  new  religion. 
To  the  Pharisee  the  keeping  of  the  Jewish  Law 
was  the  essential  element  of  religion,  and  the 
converted  Pharisees  were  anxious  to  make  it 
equally  essential  to  Christianity. 

it  is  needful  to   circumcise  them.    Here 


Acts  XV.  6-12  191 

again  it  is  plain  that  the  demand  was  that  circum- 
cision should  be  imposed  on  the  Gentiles  not 
before  but  after  conversion. 


THE  COUNCIL  OF  JERUSALEM— {conh'nued). 
II.  Peter's  Address  (xv.  6-12). 

6  And  the  apostles  and  elders  came  together  for  to  consider 

7  of  this  matter.  And  when  there  had  been  much  disputing, 
Peter  rose  up,  and  said  unto  them,  Men  and  brethren,  ye 
know  how  that  a  good  while  ago  God  made  choice  among 
us,  that  the  Gentiles  by  my  mouth  should  hear  the  word 

8  of  the  gospel,  and  believe.  And  God,  which  knoweth  the 
hearts,  bare  them  witness,  giving  them  the  Holy  Ghost, 

9  even  as  he  did  unto  us  ;  and  put  no  difference  between  us 

10  and  them,  purifying  their  hearts  by  faith.  Now  therefore 
why  tempt  ye  God,  to  put  a  yoke  upon  the  neck  of  the 
disciples,  which  neither  our  fathers  nor  we  were  able  to 

1 1  bear  ?     But  we  believe  that  through  the  grace  of  the  Lord 

12  Jesus  Christ  we  shall  be  saved,  even  as  they.  Then  all 
the  multitude  kept  silence,  and  gave  audience  to  Barnabas 
and  Paul,  declaring  what  miracles  and  wonders  God  had 
wrought  among  the  Gentiles  by  them. 

A  special  meeting  of  the  leaders  of  the  Church 
was  held  to  consider  the  challenge  of  the  Pharisaic 
Christians.  After  a  great  deal  of  discussion,  Peter 
rose  and  recounted  the  story  of  his  own  work 
amongst  the  Gentiles,  explaining  how  he  had  been 
led  by  the  impulse  of  the  Spirit  to  admit  Cornelius 
and  his  Gentile  friends  into  the  Church. 

6.  the  apostles  and  elders  came  together. 


192   Westminster  New  Testament 

The  meeting  apparently  was  composed^  not  of  the 
whole  body  of  Church  members,  which  would  have 
been  too  unwieldy  an  assembly  for  the  purpose  of 
deliberation,  but  of  the  leaders  ;  i.e.,  the  Apostles 
and  the  elders.  Between  the  previous  meeting  of 
welcome  and  this  gathering  of  the  leaders  must 
be  placed  the  private  conference  between  Paul  and 
Barnabas  and  "the  pillars"  of  the  Church  men- 
tioned in  Gal.  ii.  2. 

7.  after  much  disputing.  Luke  does  not 
record  the  debate  which  took  place,  or  give  us  the 
arguments  of  Paul's  opponents  ;  he  contents  him- 
self with  recording  the  speeches  of  Peter  and 
James,  which  were  made  at  the  close  of  the 
meeting. 

a  good  while  ago.  The  reference,  of  course, 
is  to  the  conversion  of  Cornelius  recorded  in  chap.  x. 
The  length  of  the  interval  between  chap.  x.  and 
chap.  XV.  cannot  be  accurately  determined. 

8.  which  knoweth  the  hearts.  The  Greek 
adjective  represented  by  this  phrase  is  only  found 
elsewhere  in  i.  24,  and  it  is  noteworthy  that  it  is 
used  both  times  by  Peter. 

giving  them  the  Holy  Ghost.    See  x.  44-46 

and  xi.  15-18. 

put  no  difference.  R.V.,  ^  made  no  distinction 
between  them  and  us."     See  xi.  12. 

10.  put  a  yoke  upon  the  neck  of  the 
disciples.  The  yoke  is  "  the  observance  of  the 
law,"  cf.  Gal.  v.  1,  where  Paul  speaks  of  it  as 
"the  yoke  of  bondage." 

which  neither  our  fathers  .  .  .  able  to  bear. 
The  Law  had  completely  failed  to  ensure  obedience 
to  the  will  of  God.  Cf.  Rom.  viii.  3,  "  what  the 
law  could  not  do,"  a  phrase  which  is  illustrated  by 


Acts  XV.  13-21 


193 


the  account  of   Paul's   tragic  spiritual  struggle  in 
Rom.  vii.  7-25. 

12.  kept  silence.  Peter's  speech  produced  a 
deep  impression  on  the  assembly^  and  afforded  Paul 
and  Barnabas  an  opportunity  of  describing  their  work. 

miracles  and  wonders.  R.V.,  "signs  and 
wonders."  The  word  "sign"  is  one  of  the  terms 
employed  especially  by  the  writer  of  the  Fourth 
Gospel  to  describe  the  miracles  of  Christ. 


THE  COUNCIL  OF  JERUSALEM— (conh'nued). 
III.  James  sums  up  the  Debate  (xv.  13-21). 

13  And  after  they  had  held  their   peace,   James   answered, 

14  saying,  Men  and  brethren,  hearken  unto  me :  Simeon 
hath    declared     how    God     at     the    first    did    visit    the 

15  Gentiles,  to  take  out  of  them  a  people  for  his  name.  And 
to  this  agree  the  words  of  the  prophets  ;  as  it  is  written, 

16  A/ifer  this  I  will  7'ehtrn,  and  will  build  again  the  tabernacle 
of  David,  which  is  fallen  dozvn  ;  and  I  will  build  again  the 

1 7  ruins  thereof,  and  I  will  set  it  up :  that  the  residue  of  men 
might  seek  after  the  Lord,  and  all  the  Gentiles,  upon  whom 
viy  name  is  called,  saith  the  Lord,  ivho  doeth  all  these 

18  things.     Known   unto    God  are   all   his   works  from    the 

19  begimiing  of  the  zvorld.  Wherefore  my  sentence  is,  that 
we  trouble  not  them,  which  from  among  the  Gentiles  are 

20  turned  to  God :  but  that  we  write  unto  them,  that  they 
abstain  from  pollutions  of  idols,  and  from  fornication,  and 

21  from  things  strangled,  and  from  blood.  For  Moses  of  old 
time  hath  in  every  city  them  that  preach  him,  being  read 
in  the  synagogues  every  sabbath  day. 

At  this   point   JameSj    who   evidently  was    the 
president  of  the  meeting,  proceeded  to  sum  up  the 

13 


194   Westminster  New  Testament 

discussion.  The  narrative  suggests  that  the 
method  of  settling  debatable  questions  in  the  early 
Church  resembled  that  which  is  still  in  vogue  in 
the  Society  of  Friends.  No  vote  is  ever  taken 
amongst  the  Friends^  but  after  full  discussion  the 
president  states  what  he  considers  to  be  the 
sense  of  the  meeting,  and  unless  his  statement  is 
challenged,  it  is  recorded  as  the  decision  of  the 
Society.  The  statement  of  James  evidently  re- 
flected the  feeling  of  the  meeting,  and  was  accepted 
without  opposition.  The  decision  arrived  at  was, 
that  apart  from  the  four  specific  prohibitions 
mentioned  in  ver.  20  no  burden  was  to  be  laid  on 
the  Gentile  converts. 

14.  Simeon  (R.V., ''  Symeon  "),  the  Jewish  form 
of  Peter's  name,  occurs  only  here  and  in  2  Pet.  i.  1. 
Its  emplojTuent  seems  to  suggest  that  Luke  is 
taking  pains  to  give  the  actual  words  of  James. 

15.  the  words  of  the  prophets.  Only  one 
illustration  is  given,  viz.,  the  quotation  from 
Amos  ix.  11,  12,  but  other  passages  would  readily 
occur  to  the  minds  of  the  audience,  such  as,  for 
instance,  those  cited  by  Paul  in  Rom.  xv.  9-12. 
The  quotation  given  is  taken  from  the  Septuagint 
Version,  which  differs  considerably  from  the 
Hebrew. 

20.  the  pollutions  of  idols.  This  phrase  is 
explained  in  ver.  29 :  ''  from  things  sacrificed  to 
idols."  Compare  the  statements  of  Paul  in 
1  Cor.  viii.  1-10  and  x.  23-33 — passages  which  show 
that  this  prohibition  was  not  regarded  as  binding 
upon  the  Church  of  Corinth. 

from  fornication.  It  looks  at  first  sight  as  if 
it  should  have  been  hardly  necessary  to  lay  such 
stress    upon    the    elementary   virtue    of    chastity. 


Acts  XV.  22-35 


^95 


which  ought  to  have  been  universally  regarded 
as  a  primary  and  inseparable  characteristic  of  the 
Christian  religion.  When  we  remember^  however, 
that  in  pagan  circles  immorality  and  religion  were 
almost  convertible  terms,  and  that  the  rites  con- 
nected with  the  worship  of  Aphrodite  and  Cybele 
actually  consecrated  vice,  the  necessity  for  the 
prohibition  becomes  plain.  It  is  no  more  super- 
fluous than  the  words  of  Paul  in  1  Thess.  iv.  3  : 
"  For  this  is  the  will  of  God,  even  your  sanctifica- 
tion,  that  ye  abstain  from  fornication." 

from  things  strangled  and  from  blood.   The 

prohibition  of  the  use  of  blood  as  animal  food  was 
strongly  enforced  in  the  Mosaic  law  (see  Lev.  iii.  17, 
vii.  26,  xvii.  10-1 6,  xix.  26).  The  ground  for  the 
prohibition  is  found  in  the  Jewish  belief  that  the 
blood  is  the  seat  of  life. 

21.  For  Moses  of  old  time  hath  .  .  .  R.V., 
"  Moses  from  generations  of  old  hath  "  .  .  .  Three 
of  the  prohibitions  were  a  concession  to  the 
Pharisaic  Christians,  and  the  ground  upon  which 
James  urges  their  adoption  is  the  desire  to  avoid 
wounding  the  susceptibilities  of  the  Jews  who 
were  scattered  throughout  every  part  of  the  world 
(see  n.  on  ii.  5). 


THE  COUNCIL  OF  JERUSALEM— (con/tnued). 

IV.  The  Communication  of  the  Decision  to  the 
Churches  (xv.  22-35). 

22  Then  pleased  it  the  apostles  and  elders,  with  the  whole 
church,  to  send  chosen  men  of  their  own  company  to 
Antioch  with  Paul  and  Barnabas  ;  namely,  Judas  surnamed 


196  Westminster  New  Testament 

23  Barsabas,  and  Silas,  chief  men  among  the  brethren  :  and 
they  wrote  letters  by  them  after  this  manner  ;  The  apostles 
and  elders  and  brethren  send  greeting  unto  the  brethren 
which   are    of    the   Gentiles    in   Antioch   and   Syria  and 

24  Cilicia  :  forasmuch  as  we  have  heard,  that  certain  which 
went  out  from  us  have  troubled  you  with  words,  subverting 
your  souls,  saying,  Ye  must  be  circumcised,  and  keep  the 

25  law  :  to  whom  we  gave  no  such  commandment  :  it  seemed 
good  unto  us,  being  assembled  with  one  accord,  to  send 
chosen  men  unto  you  with  our  beloved  Barnabas  and  Paul, 

26  men  that  have  hazarded   their  lives   for  the  name  of  our 

27  Lord  Jesus  Christ.  We  have  sent  therefore  Judas  and 
Silas,  who  shall  also  tell  you  the  same  things  by  mouth. 

28  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us,  to  lay 
upon  you  no  greater  burden  than  these  necessary  things  ; 

29  that  ye  abstain  from  meats  offered  to  idols,  and  from 
blood,  and  from  things  strangled,  and  from  fornication  : 
from  which  if  ye  keep  yourselves,  ye  shall  do  well.     Fare 

30  ye  well.  So  when  they  were  dismissed,  they  came  to 
Antioch :    and   when    they   had    gathered   the   multitude 

31  together,    they   delivered   the  epistle:    which   when  they 

32  had  read,  they  rejoiced  for  the  consolation.  And  Judas 
and  Silas,  being  prophets   also  themselves,  exhorted   the 

33  brethren  with  many  words,  and  confirmed  them.  And 
after  they  had  tarried  there  a  space,  they  were  let  go  in 

34  peace  from   the   brethren   unto   the    apostles.      Notwith- 

35  standing  it  pleased  Silas  to  abide  there  still.  Paul  also 
and  Barnabas  continued  in  Antioch,  teaching  and  preaching 
the  word  of  the  Lord,  with  many  others  also. 

The  suggestions  of  James  were  accepted  by  the 
Church  and  embodied  in  a  letter.  A  deputa- 
tion was  then  appointed  to  convey  the  letter  to 
the  Church  at  Antioch,  where  the  dispute  had 
originated. 

22.  with  the  whole  church.  The  compromise, 
which  had  been  arranged  by  the  Council,  had  in 


Acts  XV.  36-41  197 

the  meantime  received  the  sanction  of  the  whole 
Church,  and  the  election  of  the  delegates  was  also 
the  work  of  the  Christian  assembly  at  Jerusalem. 

Judas  surnamed  (R.V.,  "called")  Barsabas. 
Nothing  further  is  known  of  this  man,  though 
some  have  conjectured  that  he  may  have  been  the 
brother  of  Joseph  Barsabas  mentioned  in  Acts  i.  23. 

Silas.     See  n.  on  ver.  40. 

23.  the  apostles  and  elders  and  brethren. 
The  R.V.  omits  the  conjunction  between  the  two 
last  words  of  the  phrase,  and  renders  "the  apostles 
and  elder  brethren."  "  Elder  brethren "  is  an 
allusion  to  the  elders  of  ver.  6. 

24.  saying  .  .  .  keep  the  law.  These  words 
are  omitted  by  the  best  MSS.  and  the  R.V. 

25.  being  assembled  with  one  accord.  R.V., 
"having  come  to  one  accord/' — a  better  rendering. 

28.  it  seemed  good  to  the  Holy  Ghost. 
The  letter  claims  that  the  decision  of  the  Church 
was  reached  under  the  inspiration  of  the  Holy 
Spirit. 

31.  rejoiced  for  the  consolation.  I.e.,  for  the 
consolation  which  the  letter  produced  by  ending 
the  strife. 

34.  This  verse  is  omitted  in  the  best  MSS.  and 
the  R.V. 

Acts  XV.  36-41. 

THE  PREPARATION  FOR  THE  SECOND 
MISSIONARY  TOUR. 

36  And  some  days  after  Paul  said  unto  Barnabas,  Let  us  go 
again  and  visit  our  brethren  in  every  city  where  we  have 
preached  the  word  of  the    Lord,  and  see  how  they  do. 

37  And  Barnabas  determined  to  take  with  them  John,  whose 


198   Westminster  New  Testament 

38  surname  was  Mark.  But  Paul  thought  not  good  to  take 
him  with  them,  who  departed  from  them  from  PamphyUa, 

39  and  went  not  with  them  to  the  work.  And  the  contention 
was  so  sharp  between  them,  that  they  departed  asunder 
one  from   the  other  :    and   so  Barnabas   took   Mark,   and 

40  sailed  unto  Cyprus  ;  and  Paul  chose  Silas,  and  departed, 
being  recommended  by   the  brethren  unto   the   grace   of 

41  God.  And  he  went  through  Syria  and  Cilicia,  confirming 
the  churches. 

Paul  remained  in  Antioch  for  a  short  time,  until 
the  controversy  had  died  down,  and  then  proposed 
that  a  fresh  missionary  tour  should  be  undertaken. 
A  dispute  arose  between  Paul  and  Barnabas  with 
regard  to  John  Mark,  whom  the  latter  wished  to 
take  with  him.  This  led  to  their  separation, 
Barnabas  and  Mark  going  to  Cyprus,  Paul  and 
Silas  to  South  Galatia. 

36.  some  days  after.  The  interval  of  time 
implied  by  this  phrase  cannot  be  determined,  but 
it  was  probably  during  this  period  that  the  episode 
of  Peter's  visit  to  Antioch  recorded  in  Gal.  ii.  11-21 
occurred. 

37.  John  whose  surname  was  Mark.    See 

notes  on  xii.  12  and  xiii.  13. 

38.  Paul  thought  not  good.  Mark  had 
deserted  Paul  and  Barnabas  at  Perga,  when  they 
were  about  to  start  for  South  Galatia  (xiii.  1 3).  Paul 
evidently  had  been  much  annoyed  at  the  incident, 
and  so  refused  to  take  Mark.  Later  on,  however,  the 
two  seem  to  have  been  reconciled,  for  we  find  them 
together  at  Rome:  see  Col.  iv.  10;  2  Tim.  iv.  11 ; 
Philem.  24. 

39.  Barnabas  .  .  .  sailed  away  unto  Cyprus. 

Cyprus    was    his    native    country    (see  iv.   36,   37). 
Barnabas    disappears    from    sight    at    this    point. 


Acts  xvi.  1-5  199 

Tradition  relates  that  he  subsequently  visited 
Alexandria,  and  connects  his  name  with  the 
authorship  («)  of  the  Epistle  to  the  Hebrews, 
(b)  of  the  Epistle  of  Barnabas. 

40.  Paul  chose  Silas.  Silas  had  returned  to 
Jerusalem  (ver.  S3),  so  Paul  probably  had  to  send 
for  him,  unless  in  the  meantime  he  had  returned 
to  Antioch.  Henceforth  Silas  (or  Silvanus,  as  he 
is  called  in  the  Epistles)  is  Paul's  constant  com- 
panion during  his  second  missionary  tour:  cf. 
1  Thess.  i.  1  ;  2  Cor.  i.  19,  etc. 

the  grace  of  God.  R.V.,  following  the  best 
MSS.,  "the  grace  of  the  Lord." 

41.  Syria  and  Cilicia.  See  n.  on  vi.  9.  We 
have  no  record  as  to  the  founding  of  churches  in 
these  districts,  but  we  know  from  Gal.  i.  21  that 
after  his  first  visit  to  Jerusalem  Paul  spent  some 
time  in  Syria  and  Cilicia,  and  it  was  probably 
during  this  period  that  the  churches  were  founded. 


Acts  xvi.  1-5. 

PAUL'S  SECOND  VISIT  TO  THE  FOUR 
CITIES  OF  SOUTH  GALATIA. 

Then  came  he  to  Derbe  and  Lystra :  and,  behold,  a 
certain  disciple  was  there,  named  Timotheus,  the  son  of  a 
certain  woman,  which  was  a  Jewess,  and  believed  ;    but 

2  his  father  was  a  Greek  :   which  was  well  reported  of  by 

3  the  brethren  that  were  at  Lystra  and  Iconium.  Him 
would  Paul  have  to  go  forth  with  him  ;  and  took  and 
circumcised  him  because  of  the  Jews  which  were  in  those 
quarters :  for  they  knew  all  that  his  father  was  a  Greek. 

4  And  as  they  went  through  the  cities,  they  delivered  them 


200   Westminster  New  Testament 

the  decrees  for  to  keep,  that  were  ordained  of  the  apostles 
5  and    elders    which    were    at  Jerusalern.      And    so   were 
the  churches   established   in   the   faith,    and  increased  in 
number  daily. 

After  leaving  Syria  and  Cilicia,  Paul  at  once 
proceeded  to  South  Galatia  to  revisit  the  four 
cities  where  he  had  founded  churches  during 
his  first  missionary  journey.  The  chief  incident 
of  the  tour  is  the  call  of  Timothy  to  mission 
work. 

1.  a  certain  disciple  was  there.    Probably  at 

Lystra,  where  Timothy  had  been  converted  during 
Paul's  former  visit.  Compare  1  Cor.  iv.  17,  where 
Paul  speaks  of  him  '^  as  my  beloved  and  faithful 
child  in  the  Lord." 

the  son  .  .  .  Jewess.  The  name  of  Timothy's 
mother  is  given  as  "  Eunice "  in  2  Tim.  i.  5  ;  his 
grandmother's  name  was  Lois.  Both  were  devout 
Jewesses,  who  seem  to  have  been  converted  to 
Christianity  through  the  influence  of  Paul. 

3.  took  and  circumcised  him.  According  to 
the  Rabbinical  code,  the  son  of  a  Jewish  mother 
was  regarded  as  a  Jew.  This  was  the  reason  for 
the  circumcision.  The  Council  of  Jerusalem  had 
waived  the  necessity  for  the  rite  only  in  the  case 
of  Gentiles.  We  gather  from  1  Tim.  iv.  14  that 
Timothy,  like  Paul  and  Barnabas  themselves,  was 
set  apart  for  the  work  by  the  Church  and  ordained 
by  the  presbyters  (the  elders  appointed  by  Paul, 
xiv.  23). 

4.  delivered  the  decrees.  Le.,  the  decisions  of 
the  Council  of  Jerusalem ;  see  xv.  28,  29. 


Acts  xvi.  6-IO  20I 


Acts  xvi.  6-10. 
THE  CALL  TO  EUROPE. 

6  Now  when   they  had   gone   throughout  Phrygia  and   the 
region  of  Galatia,  and  were  forbidden  of  the  Holy  Ghost 

7  to   preach   the    word   in   Asia,  after   they   were   come  to 
Mysia,  they  assayed  to  go  into  Bithynia :    but  the  Spirit 

S  sufTered  them  not.  And  they  passing  by  Mysia  came 
9  down  to  Troas.  And  a  vision  appeared  to  Paul  in  the 
night ;  There  stood  a  man  of  Macedonia,  and  prayed  him, 
10  saying,  Come  over  into  Macedonia,  and  help  us.  And 
after  he  had  seen  the  vision,  immediately  we  endeavoured 
to  go  into  Macedonia,  assuredly  gathering  that  the  Lord 
had  called  us  for  to  preach  the  gospel  unto  them. 

Paul  intended,  after  visiting  the  churches  in 
South  Galatia,  to  extend  his  work  by  a  missionary 
tour  to  other  parts  of  Asia  Minor.  He  found, 
however,  on  attempting  to  enter  the  provinces  of 
Asia  and  Bithynia  that  the  way  was  blocked  by 
the  intervention  of  the  Holy  Spirit.  He  pressed 
on  northwards,  and  on  reaching  Troas  received  in 
a  vision  the  call  to  Europe.  This  paragraph  affords 
us  a  remarkable  illustration  of  the  way  in  which 
Paul's  plans  were  overruled  and  enlarged  by  the 
hand  of  God.  Paul  intended  to  be  the  Apostle  of 
Asia  Minor,  God  meant  him  to  be  the  Apostle 
of  the  whole  Roman  world. 

6.  when  they  had  gone  throughout  Phrygia, 
etc.  The  R.V.  makes  two  important  changes  in 
this  verse,  (a)  "  They  went  through  the  region  of 
Phrygia  and  Galatia."  This  alteration  indicates 
that  Luke  does  not  mean,  as  the  A.V.  implies,  that 
they  traversed  the  two  districts  of  Phrygia  and 
Galatia,  but  that  they  went    through  one  district 


202   Westminster  New  Testament 

which  might  be  called  either  Phrygia  or  Galatia, 
the  former  being  its  local,  the  latter  its  political 
designation.  This  may  be  made  clearer  by  trans- 
lating "  the  region  of  Phrygo-Galatia/'  i.e.,  the  part 
of  the  district  of  Phrygia  which  belonged  to  the 
Roman  province  of  Galatia.  (/))  "  They  went  through 
the  region  .  .  .  having  been  forbidden/'  etc.  In 
the  A.V.  the  second  clause  denotes  something  that 
happened  subsequently  to  the  action  indicated  by 
the  first  clause.  In  the  R.V.  the  second  clause  is 
prior  in  time  to  the  first.  There  is  no  doubt  that 
the  order  of  clauses  in  the  R.V.  is  the  more  accurate 
rendering  of  the  Greek,  though  Sir  W.  Ramsay 
still  thinks  that  the  order  given  in  the  A.V.  really 
represents  the  actual  facts. 

in  Asia.  Le.,  in  the  Roman  province  of  Asia, 
which  lay  on  the  west  coast  of  Asia  Minor.  Paul 
stayed  at  Ephesus,  its  capital,  for  two  years  on  his 
third  missionary  journey  (xix.  10). 

7.  were  come  to  Mysia.  This  is  a  misleading 
translation.  R.V.  gives,  "when  they  were  come 
over  against  Mysia."  Mysia  was  a  district  in  the 
N.W.  of  Asia  Minor. 

into  Bithynia.  An  important  province  on  the 
north  coast  of  Asia  Minor,  and  N.E.  of  Mysia. 
Though  Paul  was  forbidden  to  enter  Bithynia,  the 
province  was  soon  evangelised.  About  sixty  years 
later,  we  find  in  an  official  letter,  written  by  the 
Roman  governor  of  the  province,  Pliny  the  younger, 
to  the  Emperor  Trajan,  the  statement  that  Christi- 
anity had  permeated  the  country,  penetrating  even 
into  the  rural  districts,  and  that  as  a  consequence 
the  heathen  festivals  were  neglected,  and  animals 
for  sacrifice  could  scarcely  find  purchasers. 

the  Spirit  suffered  them  not.     The  R.V. 


Acts  xvi.  11-18  203 

introduces  a  remarkable  change  into  this  phrase, 
viz.,  ^^The  Spirit  of  Jesus  suffered  them  not." 
There  can  be  Uttle  doubt  that,  in  the  mind  of 
Luke,  and  probably  of  the  early  Church,  there  is 
no  clear  distinction  between  the  "  Spirit  of  Jesus  " 
and  ^^the  Holy  Spirit:"  cf  Rom.  viii.  9;  2  Cor. 
iii.  17. 

8.  Troas.  An  important  seaport  and  Roman 
colony  in  Mysia. 

9.  a  vision  appeared  to  Paul.  Note  the 
Divine  leading  throughout  this  passage.  The 
summons  to  Europe  came  to  Paul  direct  from  God. 
Sir  W.  Ramsay  thinks  that  "the  man  of  Macedonia" 
is  to  be  identified  with  Luke.  Luke  appeared  to 
Paul  in  a  vision  and  summoned  him  to  Macedonia. 


Acts  xvi.  11-18. 
PAUL  AT  PHILIPPL 

11  Therefore  loosing  from  Troas,  we  came  with  a  straight 
course  to    Samothracia,  and   the   next   day   to    Neapolis ; 

12  and  from  thence  to  Philippi,  which  is  the  chief  city  of  that 
part  of  Macedonia,  and  a  colony  :  and  we  were  in  that  city 

13  abiding  certain  days.  And  on  the  sabbath  we  went  out  of 
the  city  by  a  river  side,  where  prayer  was  wont  to  be  made  ; 
and   we   sat   down,    and   spake   unto   the    women   which 

14  resorted  thither.  And  a  certain  woman  named  Lydia,  a 
seller  of  purple,  of  the  city  of  Thyatira,  which  worshipped 
God,  heard  us:    whose  heart  the  Lord  opened,  that  she 

15  attended  unto  the  things  which  were  spoken  of  Paul.  And 
when  she  was  baptized,  and  her  household,  she  besought 
us,  saying,  If  ye  have  judged  me  to  be  faithful  to  the 
Lord,  come  into   my  house,  and  abide   there.     And  she 


204   Westminster  New  Testament 

1 6  constrained  us.  And  it  came  to  pass,  as  we  went  to 
prayer,  a  certain  damsel  possessed  with  a  spirit  of  divination 
met  us,  which  brought  her  masters  much  gain   by  sooth- 

17  saying  :  the  same  followed  Paul  and  us,  and  cried,  saying, 
These  men  are  the  servants  of  the  most  high  God,  which 

18  show  unto  us  the  way  of  salvation.  And  this  did  she  many 
days.  But  Paul,  being  grieved,  turned  and  said  to  the 
spirit,  I  command  thee  in  the  name  of  Jesus  Christ  to 
come  out  of  her.     And  he  came  out  the  same  hour. 

In  obedience  to  the  heavenly  vision^  Paul  sailed 
at  once  for  Macedonia  and  commenced  work  at 
Philippi.  His  mission  resulted  in  three  notable 
conversions,  which  typified  the  universal  appeal  of 
Paul's  message :  («)  Lydia  the  purple-seller  repre- 
sented wealth  and  the  Jewish  race ;  (b)  the  girl 
possessed  with  the  spirit  of  divination  represented 
the  slave-class  and  the  Greek  nation ;  (c)  the 
governor  of  the  prison  represented  the  Roman 
people  and  the  official  classes.  Thus_,  rich  and  poor, 
freeman  and  slave,  Greek,  Jew  and  Roman,  em- 
ployer and  employed,  the  commercial  and  official 
classes,  alike  found  that  the  gospel  preached  by 
Paul  satisfied  the  deepest  needs  of  their  spiritual 
nature. 

11.  we  came.  Note  the  commencement  of  the 
"  We-passages."  Luke  is  now  speaking  as  an  eye- 
witness. He  probably  joined  Paul  at  Troas,  since  the 
first  indication  of  a  personal  note  occurs  in  ver.  10. 

Samothracia.    An  island  midway  between  Troas 
and  Neapolis,  in  the  north  of  the  ^gean  Sea. 
Neapolis.     The  port  of  Philippi. 

12.  Philippi.  An  important  town  in  Macedonia, 
about  8  miles  from  Neapolis. 

the  chief  city  of  that  part  of  Mace- 
donia.    R.V.,  "  a  city  of  Macedonia,  the  first  of  the 


Acts  xvi.  11-18  205 

district."  There  is  a  difficulty  about  this  statement, 
because  Amphipolis  seems  to  have  been  the  capital 
of  the  district.  There  was  always  a  rivalry  between 
the  two  towns,  and  Luke  may  be  purposely  award- 
ing the  premier  position  to  Philippi  because  of  the 
services  which  the  Philippians  had  rendered  to 
Christians.  Other  scholars  prefer  to  take  the 
phrase  in  a  geographical  sense :  "  the  first  city  of 
the  district  to  which  we  came." 

a  colony.  Philippi  was  originally  founded  by  a 
settlement  of  Roman  soldiers.  As  a  Roman  colony, 
it  was  a  miniature  reproduction  of  Rome  itself  as 
far  as  government  was  concerned. 

13.  where  prayer  was  wont  to  be  made. 
The  R.V.,  following  the  best  Greek  Text,  reads; 
"  where  we  supposed  there  was  a  place  of  prayer." 
There  were  very  few  Jews  at  Philippi,  and  so  there 
was  no  synagogue,  merely  a  little  meeting-house 
by  the  river-side. 

spake  unto  the  women.  One  of  the  most 
noticeable  features  connected  with  Paul's  work  in 
Europe  is  the  effect  produced  by  his  message  on 
the  women  of  Greece  ;  cf.  xvii.  4,  12. 

14.  Thyatira.  A  city  of  Lydia  famous  for  its 
dyes.  Lydia  derived  her  name  from  that  of  her 
native  land. 

15.  her  household.  Another  feature  of  the 
European  mission  is  the  conversion  of  whole 
households  (see  ver.  32  and  xviii.  8).  The  word 
"household"  specially  refers  to  the  slave  establish- 
ment connected  with  the  house. 

16.  spirit  of  divination.  A  literal  translation 
of  the  Greek  would  be,  "  having  a  spirit,  a  Python." 
According  to  Plutarch,  those  who  practised  ven- 
triloquism  were   called    Pythons.      The   slave-girl 


2o6   Westminster  New  Testament 

was  supposed  to  be  a  medium  through  which  the 
messages  of  the  pagan  god  were  conveyed  to  men, 
while  she  herself  was  in  a  state  of  trance. 

17.  followed  Paul  and  cried.  Compare  the 
accounts  of  the  action  of  demoniacs  in  the  Gospels 
(Mark  i.  25 ;  Luke  iv.  41). 


Acts  xvi.  19-40. 
THE  IMPRISONMENT  OF   PAUL  AND  SILAS. 

19  And  when  her  masters  saw  that  the  hope  of  their  gains  was 
gone,  they  caught  Paul  and  Silas,  and  drew  them  into  the 

20  marketplace  unto  the  rulers,  and  brought  them  to  the 
magistrates,  saying,  These  men,  being  Jews,  do  exceedingly 

21  trouble  our  city,  and  teach  customs,  which  are  not  lawful 

22  for  us  to  receive,  neither  to  observe,  being  Romans.  And 
the  multitude  rose  up  together  against  them :  and  the 
magistrates  rent  off  their  clothes,  and  commanded  to  beat 

23  them.  And  when  they  had  laid  many  stripes  upon  them, 
they  cast  them  into  prison,  charging  the  jailor  to  keep  them 

24  safely :  who,  having  received  such  a  charge,  thrust  them 
into  the  inner  prison,  and  made  their  feet  fast  in  the  stocks. 

25  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 

26  unto  God  :  and  the  prisoners  heard  them.  And  suddenly 
there  was  a  great  earthquake,  so  that  the  foundations  of 
the  prison  were   shaken  :    and  immediately  all   the   doors 

27  were  opened,  and  every  one's  bands  were  loosed.  And 
the  keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  he  drew  out  his  sword,  and 
would  have   killed   himself,  supposing   that  the  prisoners 

28  had  been  fled.     But  Paul  cried  with  a  loud  voice,  saying, 

29  Do  thyself  no  harm  ;  for  we  are  all  here.  Then  he  called 
for  a  light,  and  sprang  in,  and  came  trembling,  and  fell 

30  down  before  Paul  and  Silas,  and  brought  them  out,  and 


Acts  xvi.  19-40  207 

31  said,  Sirs,  what  must  I  do  to  be  saved?  And  they  said, 
Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved, 

32  and  thy  house.     And  they  spake  unto  him  the  word  of  the 

33  Lord,  and  to  all  that  were  in  his  house.  And  he  took 
them  the  same  hour  of  the  night,  and  washed  their  stripes ; 

34  and  was  baptized,  he  and  all  his,  straightway.  And  when 
he  had  brought  them  into  his  house,  he  set  meat  before 
them,  and  rejoiced,  believing  in  God  with  all  his  house. 

35  And  when  it  was  day,  the  magistrates  sent  the  serjeants, 

36  saying,  Let  those  men  go.  And  the  keeper  of  the  prison 
told  this  saying  to  Paul,  The  magistrates  have  sent  to  let 

37  you  go  :  now  therefore  depart,  and  go  in  peace.  But  Paul 
said  unto  them.  They  have  beaten  us  openly  uncondemned, 
being  Romans,  and  have  cast  us  into  prison ;  and  now  do 
they  thrust  us  out  privily  ?  nay  verily  ;  but  let  them  come 

38  themselves  and  fetch  us  out.  And  the  serjeants  told  these 
words  unto  the  magistrates  :  and  they  feared,  when  they 

39  heard  that  they  were  Romans.  And  they  came  and  be- 
sought them,  and  brought  them  out,  and  desired  them  to 

40  depart  out  of  the  city.  And  they  went  out  of  the  prison, 
and  entered  into  the  house  of  Lydia  :  and  when  they  had 
seen  the  brethren,  they  comforted  them,  and  departed. 

The  conversion  of  the  soothsayer  led  to  a  protest 
on  the  part  of  her  employers,  and  Paul  and  Silas 
were  brought  before  the  magistrates,  who  ordered 
them  to  be  scourged  and  imprisoned.  An  earth- 
quake, however,  in  the  night,  wrecked  the  prison. 
The  conduct  of  Paul  and  Silas  led  to  the  conversion 
of  the  governor  of  the  prison.  Next  morning  the 
magistrates  relented,  and  ordered  the  prisoners  to 
be  set  at  liberty.  Paul,  however,  insisted  that  their 
summary  action,  in  scourging  them  without  a  trial, 
was  an  illegal  affront  to  Roman  citizens,  and  claimed 
a  public  apology,  which  was  readily  given. 

19.  the  hope  of  their  gains  was  gone.    The 


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soothsayer  was  a  source  of  profit  to  her  masters,  and 
the  loss  of  this  naturally  made  them  indignant. 
Compare  the  complaint  of  Demetrius  (xix.  27). 

20.  rulers  .  .  .  magistrates.  Two  different 
words  are  used  in  the  original  for  these  terms. 
Possibly  they  are  intended  to  be  synonyms.  The 
former,  however,  may  be  a  wider  term,  and  denote 
the  whole  body  of  public  authorities,  "  the  magis- 
trates "  referring  to  the  duoviri,  or  two  praetors, 
who  presided  over  the  administration  of  justice  in 
Roman  colonies. 

22.  rent  off  their  clothes.    I.e.,  the  clothes  of 

Paul  and  Silas.  The  R.V.  makes  this  clear  by 
translating  "  rent  their  garments  off  them." 

26.  a  great  earthquake.  Not  an  unusual 
phenomenon  in  the  East.  Sir  W.  Ramsay  says 
that  he  has  seen  similar  effects  produced  by  earth- 
quakes on  Turkish  prisons.  The  prisoners  were 
chained  to  the  walls,  and  the  shock  of  the  earth- 
quake loosened  the  fastenings. 

27.  was  about  to  kill  himself.  The  keeper 
of  the  prison  was  responsible  for  the  prisoners,  and 
would  have  to  answer  for  their  escape  with  his  life  ; 
cf.  xii.  19,  xxvii.  42.  Hence  he  preferred  suicide 
to  disgrace. 

SO.  What  must  I  do  ?  etc.  The  keeper  of  the 
prison  had  evidently  been  impressed  by  the  work 
of  Paul  at  Philippi,  and  the  conduct  of  the  prisoners 
had  deepened  this  appreciation,  and  quickened  his 
dormant  religious  consciousness. 

31.  Believe  on  the  Lord  Jesus  Christ.  The 
word  ^^ Christ"  is  omitted  by  the  best  MSS.  and 
the  R.V.  The  phrase  "  Lord  Jesus  Christ "  is  only 
found  once  in  Acts,  viz.,  xxviii.  31.  In  xx.  21 
it  is  omitted  in  the  best  MSS. 


Acts  xvii.  1-9  209 

S5.  Serjeants.  The  lictors  or  attendants  on  the 
Roman  magistrates. 

36.  The  magistrates  have  sent.  The  change 
in  their  attitude  may  be  due  either  to  the  super- 
stitious effects  produced  on  their  minds  by  the 
earthquake^  or  more  probably  to  the  fact  that  re- 
flection had  shown  them  the  hastiness  and  injustice 
of  their  action. 

37.  being  Romans.  The  Greek  is  more 
emphatic:  ^'^men  that  are  Romans."  It  was  the 
privilege  of  Roman  citizens  to  be  exempt  from 
chains  and  scourgings.  The  magistrates  had  vio- 
lated the  law  on  both  points.  The  question  arises^ 
"Why  did  not  Paul  plead  the  privilege  at  the 
trial  ? "  The  only  answer  that  can  be  given  is 
that  he  probably  had  no  chance  of  making  his  plea 
heard  owing  to  the  uproar. 

39.  they  asked  them  to  go  away  from  the 
city.  The  magistrates  were  afraid  of  the  mob,  and 
anxious  to  avoid  a  second  uproar. 


Acts  xvii.  1-9. 

PAUL  AT  THESSALONICA. 

Now   when   they    had    passed    through    Amphipolis    and 
Apollonia,  they  came  to  Thessalonica,  where  was  a  syna- 

2  gogue  of  the  Jews  :  and  Paul,  as  his  manner  was,  went 
in  unto  them,  and  three  sabbath  days  reasoned  with  them 

3  out  of  the  scriptures,  opening  and  alleging,  that  Christ 
must  needs  have  suffered,  and  risen  again  from  the  dead ; 
and  that  this  Jesus,  whom  I  preach  unto  you,  is  Christ. 

4  And  some  of  them  believed,  and  consorted  with  Paul  and 
Silas ;  and  of  the  devout  Greeks  a  great  multitude,  and  of 

5  the  chief  women  not  a  few.     But  the  Jews  which  believed 

14 


2IO   Westminster  New  Testament 

not,  moved  with  envy,  took  unto  them  certain  lewd  fellows 
of  the  baser  sort,  and  gathered  a  company,  and  set  all  the 
city  on  an  uproar,  and  assaulted  the  house  of  Jason,  and 

6  sought  to  bring  them  out  to  the  people.  And  when  they 
found  them  not,  they  drew  Jason  and  certain  brethren 
unto  the  rulers  of  the  city,  crying.  These  that  have  turned 

7  the  world  upside  down  are  come  hither  also  ;  whom  Jason 
hath  received  :  and  these  all  do  contrary  to  the  decrees  of 

8  Caesar,  saying  that  there  is  another  king,  one  Jesus.  And 
they  troubled  the  people  and  the  rulers  of  the  city,  when 

9  they  heard  these  things.  And  when  they  had  taken 
security  of  Jason,  and  of  the  other,  they  let  them  go. 

From  Philippi  Paul  proceeded  to  Thessalonica, 
where  he  worked  for  some  time  with  great  suc- 
cess, and  estabhshed  a  flourishing  church.  A 
riot  instigated  by  Jews  compelled  him  to  leave 
the  city.  The  short  account  of  the  work  at 
Thessalonica  which  is  given  in  Acts  may  be  ex- 
panded from  the  information  obtainable  from  the 
Epistles  to  the  Thessalonians,  which  give  a  vivid 
picture  of  the  relations  between  Paul  and  his 
converts. 

1.  Amphipolis  and  ApoUonia.  Both  these 
towns  were  situated  on  the  famous  "Egnatian 
road/'  which  was  one  of  the  most  important  lines 
of  communication  in  the  ancient  world,  and  con- 
nected Europe  and  Asia.  Amphipolis  was  about 
half-way  between  Philippi  and  ApoUonia,  being 
33  miles  from  the  former  and  30  from  the  latter. 
Appollonia  was  37  miles  from  Thessalonica. 

Thessalonica  was  the  capital  of  the  province 
of  Macedonia,  and  the  most  important  town  in  the 
north  of  Greece.  It  was  situated  at  the  head  of 
the  Thermaic  Gulf.  Its  population  has  been  esti- 
mated at  200,000. 


Acts  xvii.  1-9  211 

2.  three  sabbath  days.  The  narrative  gives 
the  impression  that  Paul's  stay  at  Thessalonica  was 
Hmited  to  three  weeks  or  a  month.  We  gather 
from  the  First  Epistle^  however,  that  it  was  of  much 
longer  duration.  Probably  Acts  refers  simply  to 
the  work  amongst  the  Jews. 

3.  opening  and  alleging.  Paul's  preaching  at 
the  synagogue  dealt  with  two  points :  («)  the 
Scriptures  prove  that  the  Messiah  must  suffer ; 
(b)  Jesus  was  the  Messiah.  The  statement  of  Acts 
on  this  point  is  borne  out  by  the  Epistles. 

4.  some  of  them  believed.    Paul's  converts 

were  drawn  from  three  classes  :  (l)  the  Jews  ;  (2)  the 
God-fearing  Greeks ;  (3)  the  chief  women  of  the 
town.  Some  MSS.  divide  the  second  class  into  two, 
separating  devout  and  Greeks — the  foi-mer  referring 
to  the  half-proselytes  of  whom  we  hear  so  frequently 
in  Acts  (see  n.  on  x.  2). 

5.  lewd  fellows  of  the  baser  sort.  R.V., 
"  vile  fellows  of  the  rabble."  The  phrase  means, 
*'^some  of  the  worst  of  the  loungers  in  the  market- 
place." 

6.  rulers  of  the  city.  The  title  given  to  these 
rulers  in  the  Greek — "politarchs  "  or  ^'  burgomasters  " 
— is  not  found  elsewhere.  An  inscription  has  been 
discovered,  however,  at  Thessalonica,  containing 
the  actual  word — a  striking  testimony  to  the  accuracy 
of  Acts. 

7.  the  decrees  of  Caesar.    The  laws  against 

high  treason,  or  lese  majeste,  which  punished 
with  great  severity  any  insult  to  the  Roman 
Emperor. 

9.  taken  security.  The  charges  evidently 
were  not  sufficiently  proved  to  warrant  imprison- 
ment, so  the  magistrates  merely  required  Jason  to 


212 


Westminster  New  Testament 


give  security  (or  bail)  that  the  peace  should  not 
be  broken. 

Acts  xvii.  10-15. 
PAUL  AT  BERCEA. 

10  And  the  brethren  immediately  sent  away  Paul  and  Silas  by 
night    unto   Berea :    who   coming   thither   went   into   the 

1 1  synagogue  of  the  Jews.  These  were  more  noble  than  those 
in  Thessalonica,  in  that  they  received  the  word  with  all 
readiness    of    mind,    and    searched    the   scriptures   daily, 

12  whether  those  things  were  so.  Therefore  many  of  them 
believed  ;  also  of  honourable  women  which  were  Greeks, 

13  and  of  men,  not  a  few.  But  when  the  Jews  of  Thessalonica 
had  knowledge  that  the  word  of  God  was  preached  of  Paul 
at  Berea,  they  came  thither  also,  and  stirred  up  the  people. 

14  And  then  immediately  the  brethren  sent  away  Paul  to  go 
as  it  were  to  the  sea  :  but  Silas  and  Timotheus  abode  there 

15  still.  And  they  that  conducted  Paul  brought  him  unto 
Athens :  and  receiving  a  commandment  unto  Silas  and 
Timotheus  for  to  come  to  him  with  all  speed,  they 
departed. 

Paul  escaped  from  Thessalonica  to  Beroea^  where 
he  was  kindly  received.  His  malignant  opponents, 
however,  pursued  him,  and  made  it  necessary  for 
him  to  flee  from  the  city.  We  know  from  the  First 
Epistle  to  the  Thessalonians  that  Paul  was  hoping 
for  an  opportunity  to  return  to  Thessalonica,  and 
it  was  probably  because  they  were  afraid  of  this 
that  his  opponents  were  determined  to  drive  him 
further  away. 

10.  Berea.  R.V.,  "Beroea."  A  Macedonian  city 
situated  about  50  miles  S.W.  of  Thessalonica. 

11.  more  noble,  /.e.,  in  character;  more  open- 
minded,  less  bigoted. 


Acts  xvii.  16-21  213 

12.  of  the  honourable  women.  R.V., "  Greek 
women  of  honourable  estate."     See  n.  on  xvi.  13. 

of  the  men.  The  name  of  one  of  these  is  known 
to  us — Sopater,  son  of  Pyrrhus  (xx.  4). 

13.  and  stirred  Up  the  people.  R.V.,"  stirring 
up  and  troubling  the  multitudes." 

14.  to  go  as  it  were  to  the  sea.  R. V., "  to  go 
as  far  as  to  the  sea."  Paul  was  probably  undecided 
as  to  his  future  plans.  His  friends  conducted  him 
to  the  coast,  where  an  opportunity  would  be  afforded 
of  getting  beyond  the  reach  of  his  enemies.  The 
fact  that  a  boat  was  available  probably  decided  him 
to  sail  for  Athens. 

abode  there  still.  Silas  and  Timothy  were  less 
prominent  than  Paul,  and  so  did  not  arouse  so 
much  opposition. 


Acts  xvii.  16-21. 
PAUL  AT  ATHENS. 

16  Now  while  Paul  waited  for  them  at  Athens,  his  spirit  was 
stirred    in    him,  when   he   saw  the   city   wholly  given    to 

17  idolatry.  Therefore  disputed  he  in  the  synagogue  with 
the  Jews,  and  with  the  devout  persons,  and  in  the  market 

18  daily  with  them  that  met  with  him.  Then  certain  philo- 
sophers of  the  Epicureans,  and  of  the  Stoicks,  encountered 
him.  And  some  said,  What  will  this  babbler  say?  other 
some,  He  seemeth  to  be  a  setter  forth  of  strange  gods  : 
because  he  preached  unto  them  Jesus,  and  the  resurrection. 

19  And  they  took  him,  and  brought  him  unto  Areopagus, 
saying,  May  we  know  what    this  new  doctrine,  whereof 

20  thou  speakest,  is  ?  For  thou  bringest  certain  strange 
things  to  our  ears  :  we  would  know  therefore  what  these 


214   Westminster  New  Testament 

21  things  mean.  (For  all  the  Athenians  and  strangers  which 
were  there  spent  their  time  in  nothing  else,  but  either  to 
tell,  or  to  hear  some  new  thing.) 

Paul  commenced  work  at  Athens  in  his  usual 
way  by  preaching  in  the  Jewish  synagogue.  His 
addresses  in  the  market  -  place  seem  to  have 
attracted  great  public  interest.  The  curiosity 
of  certain  Stoic  and  Epicurean  philosophers  was 
aroused,  and  they  brought  him  to  the  Areopagus 
and  urged  him  to  explain  his  views. 

16.  waited  for  them  at  Athens.  This  seems  to 
indicate  that  Paul  did  not  contemplate  undertaking 
serious  work  in  Athens.  He  was  simply  waiting 
for  Silas  and  Timothy  to  join  him.  He  was  too 
distracted  by  his  anxiety  about  the  work  at 
Thessalonica  to  settle  down  peacefully  in  any  other 
place.  When  Timothy  arrived  (he  seems  to  have 
come  to  Athens  alone),  Paul  despatched  him  at 
once  to  Thessalonica  ^^to  establish  and  comfort" 
the  brethren  (1  Thess.  iii.  1-4). 

wholly  given  to  idolatry.  R.  V., "  full  of  idols." 
Athens  was  a  stronghold  of  paganism,  and  its 
temples  were,  as  Luke  says,  "  full  of  idols." 

17.  in  the  market-place.  The  market-place 
at  Athens  is  famous  in  history  for  the  philosophical 
discussions  which  took  place  in  it.  It  was  to 
Athens  what  Hyde  Park  is  to  London,  and  every 
phase  of  thought  was  advocated  in  it. 

18.  The  Epicureans  and  Stoicks.  The  Epi- 
cureans and  Stoics  were  the  two  great  rival  schools 
of  philosophy  at  the  time.  Epicureanism  (so  called 
from  its  founder  Epicurus,  342-270  b.c.)  represented 
what  we  now  term  Materialism.  Its  advocates 
maintained  (l)  that  the  world  was  created  by  the 
fortuitous    combination    of    indestructible    atoms ; 


Acts  xvii.  16-21  215 

(2)  that  the  aim  of  life  is  pleasure,  which,  however, 
the  Epicureans  defined  as  mental  repose  and  free- 
dom from  passions  ;  (3)  that  the  soul  perishes  with 
the  body ;  (4)  that  the  gods — if  gods  there  are — 
live  apart  and  care  nothing  about  the  world  or 
its  inhabitants.  The  Stoics  (the  name  is  derived 
from  the  fact  that  their  founder  Zeno  (360-260  b.c.) 
lectured  in  the  Stoa  or  Porch)  more  nearly 
resembled  what  we  now  term  Pantheists.  They 
maintained  (1)  that  God  was  a  force  immanent  in 
nature,  and  that  the  Universe  is  simply  the  ex- 
pression of  this  force  ;  (2)  that  virtue  was  the  one 
thing  desirable,  and  that  this  consisted  in  living 
"  conformably  to  nature."  All  other  things,  e.g. 
pain,  pleasure,  health,  riches,  etc.,  were  ^^  things 
indifferent,"  and  ought  not  to  be  reckoned  of 
any  account.  Paul  had  probably  been  brought 
into  intimate  relationship  with  Stoicism  at  Tarsus, 
which  at  this  time  was  one  of  its  great  strongholds, 
and  so  was  able  to  meet  the  philosophers  on  their 
own  ground. 

this  babbler.  The  literal  meaning  of  the  Greek 
word  is  ^^ picker  up  of  trifles" — a  man  who  hangs 
about  the  market-place  to  pick  up  scraps  of  gossip 
or  scandal.  It  seems  to  have  been  used  in  a  sense 
almost  equivalent  to  the  English  "charlatan." 

19-  brought  him  unto  Areopagus.  There 
are  two  interpretations  of  this  phrase.  (1)  "They 
brought  him  to  the  hill  called  Areopagus  "  (Mars' 
Hill).  This  hill  is  situated  on  the  west  of  the 
Acropolis,  the  site  of  the  principal  temples  and 
public  buildings  of  Athens.  It  afforded  an  ex- 
cellent opportunity  for  quiet  discourse.  (2)  Sir  W. 
Ramsay  thinks,  however,that  the  word  "Areopagus  " 
in  the  present  passage  signifies  not  so  much  the 


2i6   Westminster  New  Testament 

hill  itself^  but  the  famous  court  of  Areopagus  which 
met  on  the  hill.  Paul  was  brought  before  the  court 
to  have  his  credentials  examined  and  his  qualifica- 
tions to  lecture  tested. 


Acts  xvii.  22-34. 
PAUL'S  SPEECH  AT  ATHENS. 

22  Then  Paul  stood  in  the  midst  of  Mars'  hill,  and  said, 
Ye   men  of  Athens,  I  perceive  that  in  all  things   ye   are 

23  too  superstitious.  For  as  I  passed  by,  and  beheld  your 
devotions,  I  found  an  altar  with  this  inscription,  TO 
THE   UNKNOWN    GOD.      Whom   therefore    ye   ignorantly 

24  vv^orship,  him  declare  I  unto  you.  God  that  made  the 
world  and  all  things  therein,  seeing  that  he  is  Lord  of 
heaven   and   earth,  dwelleth   not   in   temples   made  with 

25  hands ;  neither  is  worshipped  with  men's  hands,  as 
though  he  needed  any  thing,  seeing  he  giveth  to  all  life, 

26  and  breath,  and  all  things ;  and  hath  made  of  one  blood 
all  nations  of  men  for  to  dwell  on  all  the  face  of  the  earth, 
and  hath  determined  the  times  before  appointed,  and  the 

27  bounds  of  their  habitation ;  that  they  should  seek  the 
Lord,  if  haply  they  might  feel   after  him,  and  find  him, 

28  though  he  be  not  far  from  every  one  of  us  :  for  in  him 
we  live,  and  move,  and  have  our  being ;  as  certain 
also   of  your   own  poets  have  said.  For  we   are  also  his 

29  offspring.  Forasmuch  then  as  we  are  the  offspring  of  God, 
we  ought  not  to  think  that  the  Godhead  is  like 
unto   gold,  or  silver,  or  stone,  graven  by  art  and   man's 

30  device.  And  the  times  of  this  ignorance  God  winked  at ; 
but   now    commandeth   all   men   every  where  to   repent : 

31  because  he  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he 
hath  ordained  ;  whereof  he  hath  given  assurance  unto  all 

32  men,  in   that  he  hath   raised   him  from  the   dead.     And 


Acts  xvii.  22-34  217 

when  they  heard  of  the  resurrection   of  the  dead,  some 
mocked :    and    others    said,    We    will    hear   thee   again 

33  of  this   matter.      So   Paul   departed   from   among   them. 

34  Howbeit  certain  men  clave  unto  him,  and  believed : 
among  the  which  was  Dionysius  the  Areopagite,  and 
a  woman  named  Damaris,  and  others  with  them. 

Paul's  speech  at  Athens  is  marked  by  the  same 
breadth  of  view  which  characterised  his  address  at 
Lystra  (xiv.  15-18).  Basing  his  remarks  on  an 
inscription  which  he  had  noticed  on  one  of  the 
altars^  "  To  an  unknown  God/'  Paul  dwells  upon 
the  Universality  of  the  Divine  Revelation  and 
appeals  to  the  convictions  of  the  Stoics  themselves 
in  proof  of  his  assertions^  quoting  from  one  of  their 
poets.  He  then  proceeds  to  attack  idolatry  and  to 
urge  upon  his  hearers  the  necessity  of  repentance 
in  view  of  the  final  judgment.  An  allusion  to  the 
Resurrection  of  Christ  leads  to  an  interruption 
which  brings  the  speech  to  an  abrupt  conclusion. 

22.  too  superstitious.  R.V./^  somewhat  super- 
stitious." The  word,  however,  may  be  translated 
"  religious,"  This  is  probably  the  right  rendering, 
as  Paul  evidently  started  with  the  intention  of 
conciliating  his  audience. 

23.  beheld  your  devotions.  The  R.V.  gives 
the  explanation  of  this  expression  :  "  observed  the 
objects  of  your  worship." 

To  the  unknown  God.  The  Greek  has  no 
article,  and  so  it  is  better  to  translate,  with  the 
R.V.,  "To  an  unknown  God."  We  have  plenty  of 
testimony  that  such  altars  existed  at  Athens. 
Pausanias,  for  instance,  tells  us  that  there  were  at 
Athens  "altars  to  gods  styled  unknown."  These 
altars  were  built  as  an  act  of  homage,  though  the 
worshipper  was  uncertain  to  which  of  the  gods  the 


2i8  Westminster  New  Testament 

benefit  he  had  received  was  due.  Paul,  however, 
interprets  the  inscription  to  prove  that  men  were 
searching  after  God  though  they  knew  Him  not. 

Whom  therefore  ye  worship.  The  relative 
pronoun  in  Greek  is  neuter,  so  the  R.V.  renders, 
"  What  therefore  ye  worship  in  ignorance." 

24.  dwelleth  not  in  temples.  An  echo  from 
Stephen's  speech,  to  which  Paul  must  have  listened 
(vii.  47-50). 

26.  he  made  of  one  blood  all  nations.  The 
best  MSS.  omit  the  word  "  blood."  This  verse 
must  have  appealed  strongly  to  the  Stoics,  who 
laid  great  stress  on  the  unity  of  human  nature. 

hath  determined  the  times  before 
appointed.  R.V.,  "  having  determined  their 
appointed  seasons  "  (see  n.  on  xiv.  16,  17). 

28.  in  him  we  live  and  move.  Another  senti- 
ment which  must  have  won  the  approval  of  the 
Stoics. 

certain    even    of  your    own    poets.     The 

quotation  is  taken  from  a  poem  of  Aratus  of  Soli  in 
Cilicia  (flourished  about  270  B.C.).  It  appears  also 
in  a  slightly  different  form  in  Cleanthes'  (300- 
220  B.C.)  famous  hymn  to  Zeus.  The  use  of  this 
quotation  shows  Paul's  intimate  acquaintance  with 
the  literature  of  Stoicism. 

30.  And  the  times  .  .  .  winked  at.  R.V., 
"The  times  of  ignorance  therefore  God  overlooked." 
This  view  of  the  Divine  forbearance  appears  also  in 
Paul's  Epistles ;  cf.  Rom.  iii.  25. 

32.  when  they  heard  of  the  resurrection. 
The  opposition  probably  came  from  the  Epicureans. 
The  idea  of  a  future  life  was  accepted  by  many 
of  the  Stoics.  There  is  no  doubt,  however,  that  on 
the  whole  Paul's  speech  missed  fire.     He  made  very 


Acts  xviii.  i-ii  219 

little  impression  on  his  audience^  and  as  a  result  of 
his  comparative  failure  he  seems  to  have  changed 
his  methods  when  he  reached  Corinth.  Compare 
1  Cor.  ii.  1-4. 

34.  the  Areopagite.       I.e.,  a  member  of  the 
court  of  Areopagus. 


Acts  xviii.  i-ii. 
PAUL  AT  CORINTH. 

After  these  things  Paul  departed  from  Athens,  and  came  to 

2  Corinth  ;  and  found  a  certain  Jew  named  Aquila,  born  in 
Pontus,  lately  come  from  Italy,  with  his  wife  Priscilla ; 
(because  that  Claudius  had  commanded  all  Jews  to  depart 

3  from  Rome  :)  and  came  unto  them.  And  because  he  was 
of  the  same  craft,  he  abode  with  them,  and  wrought :  for 

4  by  their  occupation  they  were  tentmakers.  And  he 
reasoned  in  the  synagogue  every  sabbath,  and  persuaded 

5  the  Jews  and  the  Greeks.  And  when  Silas  and  Timotheus 
were  come  from  Macedonia,  Paul  was  pressed  in  the  spirit, 

6  and  testified  to  the  Jews  that  Jesus  was  Christ.  And  when 
they  opposed  themselves,  and  blasphemed,  he  shook  his 
raiment,  and  said  unto  them.  Your  blood  be  upon  your  own 
heads ;    I  am  clean  :    from  henceforth  I  will  go  unto  the 

7  Gentiles.  And  he  departed  thence,  and  entered  into  a 
certain  man's  house,  named  Justus,  one  that  worshipped 

8  God,  whose  house  joined  hard  to  the  synagogue.  And 
Crispus,  the  chief  ruler  of  the  synagogue,  believed  on  the 
Lord  with  all  his  house  ;    and  many  of  the  Corinthians 

9  hearing  believed,  and  were  baptized.  Then  spake  the 
Lord  to  Paul  in  the  night  by  a  vision.  Be  not  afraid,  but 

10  speak,  and  hold  not  thy  peace :  for  I  am  with  thee,  and 
no  man  shall  set  on  thee  to  hurt  thee  :  for  I  have  much 

1 1  people  in  this  city.     And  he  continued  there  a  year  and  six 
months,  teaching  the  word  of  God  among  them. 


220   Westminster  New  Testament 

After  leaving  Athens,  Paul  proceeded  to  Corinth, 
where  he  made  a  stay  of  eighteen  months.  Luke 
gives  us  very  little  information  about  the  work  at 
Corinth — though  we  know  from  the  Epistles  that 
it  marked  an  epoch  in  Paul's  life. 

1 .  Corinth.  A  most  important  city,  situated  on 
the  Isthmus  of  Corinth,  with  harbours  facing  both 
seas.  It  was  the  commercial  centre  of  the  ancient 
world.  Corinth  was  renowned  for  its  abundant 
wealth,  and  infamous  by  reason  of  its  ^^ abysmal  vice." 
It  was  one  of  the  most  cosmopolitan  cities  of 
the  time,  and  its  population  was  of  a  very  mixed 
character.  It  has  been  described  as  a  city  of 
"dazzling  social  contrasts."  Nowhere,  probably, 
was  there  such  a  wide  gulf  between  rich  and  poor, 
except  perhaps  at  Rome  and  Alexandria. 

2.  a  certain  Jew  named  Aquila.  Aquila 
and  Priscilla  play  an  important  part  in  Paul's  life. 
After  helping  him  in  his  work  at  Corinth,  they 
accompanied  him  to  Ephesus,  where  they  re- 
mained some  time  (xviii.  24-28  ;  cf.  1  Cor.  xvi.  19). 
They  afterwards  returned  to  Rome  (Rom.  xvi.  3,  4). 
Eight  years  later  they  are  found  again  at  Ephesus 
(2  Tim.  iv.  19).  At  one  time  they  risked  their  lives 
on  Paul's  behalf  (Rom.  xvi.  4).  The  fact  that 
Priscilla' s  name  is  generally  mentioned  first  has 
led  many  scholars  to  the  conclusion  that  she  was 
the  more  important  of  the  two.  There  are  some 
indications  that  she  held  a  very  important  position 
at  Rome,  (l)  There  is  a  church  on  the  Aventine 
which  bears  the  name  of  St.  Prisca,  and  which 
dates  back  to  the  fourth  century.  (2)  In  the  Acts 
of  the  Martyrs  it  is  stated  that  the  martyr  Pudens 
was  the  son  of  Prisca,  and  a  bronze  medal  bearing 
the  name  of  Pudens  has  been  dug  up  in  the  garden 


Acts  xviii.  I -I  I 


221 


belonging  to  the  church.  (3)  One  of  the  oldest 
catacombs  in  Rome  bears  the  name  of  the  '"  cceme- 
terium  Priscillae/'  and  inscriptions  have  been 
found  in  it  in  which  the  names  of  Acilius  (Aquila) 
and  Priscilla  are  linked  together.  On  the  basis  of 
this  evidence,,  Dr.  Hort  suggests  that  Prisca  w^as  a 
member  of  a  distinguished  Roman  family,  and  that 
when  she  married  the  Jew  Aquila  she  lost  caste 
amongst  her  own  friends,  though  she  subsequently 
obtained  a  very  high  position  in  the  Roman  Church. 
Haniack  thinks  that  the  Epistle  to  the  Hebrews 
was  the  work  of  Priscilla.  Whether  Aquila  and 
Priscilla  were  Christians  before  they  met  Paul  at 
Corinth  must  be  left  an  open  question. 

Pontus.  A  province  on  the  north  of  Asia  Minor 
and  east  of  Bithynia. 

Claudius.  See  n.  on  xi.  28.  Luke's  state- 
ment with  regard  to  the  edict  is  confirmed  by  the 
Latin  historian  Suetonius. 

3.  he  was  of  the  same  craft  (R.V.,  "trade"). 
Every  Jew  was  bound  to  learn  a  trade,  and  Paul 
was  taught  the  trade  of  tent-making — a  handicraft 
which  was  commonly  practised  in  Cilicia.  For 
references  to  Paul's  work  at  his  trade  see  xx.  34  ; 
1  Thess.  ii.  9  ;  2  Thess.  iii.  8. 

5.  pressed  in  spirit.  The  translation  of  the 
true  Text  is,  "  was  constrained  by  the  word," 
•^absorbed  in  preaching."  Probably  we  should 
translate,  "  After  the  arrival  of  Silas  and  Timothy, 
Paul  became  absorbed  in  his  message."  Hitherto 
he  had  been  distracted  by  anxiety  about  Thes- 
salonica ;  the  report  of  Timothy  had  reassured  him 
and  left  him  free  to  devote  himself  to  the  work 
at  Corinth.  For  Paul's  own  account  of  the  effect 
of  Timothy's  message  see  1  Thess.  iii.  5-10. 


222   Westminster  New  Testament 

6.  I  will  go  to  the  Gentiles.  I.e.,  the  Gentiles 
at  Corinth.     Cf.  xiii.  46. 

7.  named  Justus.     R.V.,  "Titus  Justus." 

8.  CrispUS.  Paul  mentions  Crispus  in  1  Cor. 
1-14  as  one  of  the  few  persons  whom  he  had 
personally  baptized. 

9.  Then  spake  the  Lord  to  Paul,  etc.  Paul 
had  been  so  often  hindered  in  his  work  that  it  is 
no  wonder  that  he  was  discouraged  and  needed  the 
stimulus  of  a  new  vision.  The  persecution  which 
he  suffered  at  Philippi,  Thessalonica,  and  Athens, 
and  which  threatened  him  at  Corinth,  must  have 
filled  him  with  misgiving ;  cf.  1  Cor.  ii.  3. 


Acts  xviii.  12-17. 
THE  TRIAL  BEFORE  GALLIC. 

12  And  when  Gallio  was  the  deputy  of  Achaia,  the  Jews  made 
insurrection  with  one  accord  against  Paul,  and  brought  him 

13  to  the  judgment  seat,  saying,  This  fellow  persuadeth  men 

14  to  worship  God  contrary  to  the  law.  And  when  Paul  was 
now  about  to  open  his  mouth,  Gallio  said  unto  the  Jews,  If 
it  were  a  matter  of  wrong  or  wicked  lewdness,  O  ye  Jews, 

15  reason  would  that  I  should  bear  with  you  :  but  if  it  be  a 
question  of  words  and  names,  and  of  your  law,  look  ye  to 

16  it ;  for  I  will  be  no  judge  of  such  matters.     And  he  drave 

17  them  from  the  judgment  seat.  Then  all  the  Greeks  took 
Sosthenes,  the  chief  ruler  of  the  synagogue,  and  beat  him 
before  the  judgment  seat.  And  Gallio  cared  for  none  of 
those  things. 

The   hostility   of  the   Jews    to    Paul's  work   at 
Corinth  came  to  a  head  at  last,  and  they  summoned 


Acts  xviii.  12-17  223 

him  to  appear  before  the  Roman  proconsul,  Gallio. 
Gallio^  however,  finding  that  the  charge  against 
him  did  not  come  under  the  cognisance  of  the  law, 
dismissed  the  case. 

12.  when  Gallio  was  the  deputy  (R.V., 
'^  proconsul  ")  of  Achaia.  Gallio  was  the  brother 
of  the  famous  Stoic  philosopher  Seneca.  He  seems 
to  have  been  a  very  fair-minded  and  popular  ad- 
ministrator. His  brother  says  of  him,  "  No  mortal 
is  so  dear  to  a  single  man  as  he  is  to  all."  Achaia, 
the  southern  portion  of  ancient  Greece,  was  at  this 
time  a  senatorial  province,  and  therefore  under  the 
government  of  a  proconsul  (see  n.  on  xiii.  7). 

made  insurrection.     R.V.,  "rose  up  against 

Paul." 

14.  a  matter  of  wrong  or  wicked  lewdness 
(R.V.,  "wicked  villainy").  A  better  translation 
would  be :  "  If  this  were  a  misdemeanour  or  a 
crime  "  (Ramsay). 

17.  Then  all  the  Greeks  took  Sosthenes. 
The  subject  of  the  sentence  is  omitted  in  the 
best  MSS.,  and  so  the  R.V.  translates,  "  And  they 
all  laid  hold  on  Sosthenes."  This  leaves  it  vague 
as  to  who  the  actors  were.  Some  think  that  the 
attack  on  Sosthenes  was  made  by  the  bystanders 
(Greeks),  who  were  anxious  to  wipe  off  an  old 
score  against  the  Jews.  Others  think  it  was  more 
probably  the  work  of  Jews  who  resented  Sosthenes' 
failure. 

Sosthenes.  Nothing  further  is  known  about 
him,  since  we  can  hardly  identify  him  with  the 
Sosthenes  of  1  Cor.  i.  1. 


224   Westminster  New  Testament 

Acts  xviii.  18-22. 
PAUL'S  RETURN  JOURNEY. 

18  And  Paul  after  this  tarried  there  yet  a  good  while,  and 
then  took  his  leave  of  the  brethren,  and  sailed  thence  into 
Syria,  and  Math  him  Priscilla  and  Aquila ;    having  shorn 

19  his  head  in  Cenchrea  :  for  he  had  a  vow.  And  he  came  to 
Ephesus,  and  left  them  there  :  but  he  himself  entered  into 

20  the  synagogue,  and  reasoned  with  the  Jews.  When  they 
desired  him  to  tarry  longer  time  with  them,  he  consented 

21  not;  but  bade  them  farewell,  saying,  I  must  by  all  means 
keep  this  feast  that  cometh  in  Jerusalem  :  but  I  will  return 
again  unto  you,  if  God  will.     And  he  sailed  from  Ephesus. 

22  And  when  he  had  landed  at  Caesarea,  and  gone  up,  and 
saluted  the  church,  he  went  down  to  Antioch. 

The  work  at  Corinth  marks  the  cuhnination  of 
the  second  missionary  journey.  Upon  leaving 
Corinth,  Paul  set  sail  for  Asia.  He  stayed  a  few 
days  at  Ephesus,  and  then  pressed  on  to  Caesarea. 
Luke  does  not  say  definitely  that  he  went  to 
Jerusalem,  but  the  mention  of  the  vow  makes  it 
highly  probable  that  this  was  the  case. 

18.  Priscilla  and  Aquila.    See  n.  on  xviii.  2. 

having  shorn  his  head  in  Cenchrea.  Cen- 
chrea was  the  eastern  port  of  Corinth,  about 
9  miles  distant  from  it.  There  is  nothing  in  the 
naiTative  which  enables  us  to  determine  the 
character  of  Paul's  vow.  It  can  scarcely,  however, 
have  been  a  Nazarite  vow  (Num.  vi.  1),  because 
that  involved  the  necessity  of  letting  the  hair  grow 
long  till  the  vow  was  completed.  It  probably 
belonged  to  the  class  of  vows  described  by 
Josephus :  "  It  is  usual  for  those  who  have  been 
afflicted  with  illness  or  with  any  other  distress  to 


Acts  xviii.  23-28  225 

make  vows^  and  for  thirty  days  before  they  are  to 
offer  the  sacrifices  to  abstain  from  wine  and  shave 
the  hair  of  their  head." 

19.  he  (R.V.,  "they")  came  to  Ephesus. 
Ephesus  was  the  most  important  city  in  the 
province  of  Asia.  It  was  situated  at  the  mouth 
of  the  river  Cayster,  about  3  miles  from  the 
sea.  Ephesus  must  have  been  in  Paul's  mind  at 
the  time  of  his  projected  tour  into  Asia  (xvi.  6), 
and  he  would  doubtless  have  stayed  in  the  city 
now,  had  he  not  been  pressed  for  time.  His  short 
visit  on  this  occasion  was  probably  due  to  the  fact 
that  it  was  necessary  for  him  to  change  vessels  at 
the  harbour. 

21.  I  must  by  all  means  .  .  .  Jerusalem. 
These  words  are  omitted  in  the  best  MSS. 

I  will  return  again.  This  promise  was  re- 
deemed by  Paul  on  his  third  missionary  journey ; 
see  chap.  xix. 

22.  gone  up  and  saluted  the  church.  The 
narrative  conveys  the  impression  that  the  Church 
at  Caesarea  is  here  meant.  In  that  case,  however, 
there  is  no  reference  at  all  to  a  visit  to  Jerusalem ; 
in  fact,  such  a  visit  seems  excluded.  Many  scholars 
suppose,  therefore,  that  the  Church  which  Paul 
saluted  is  the  Church  at  Jerusalem — "  the  Church 
par  excellence  "  in  Palestine. 


Acts  xviii.  23-28. 

THE  COMMENCEMENT  OF  THE  THIRD 
MISSIONARY  JOURNEY. 

23  And  after  he  had  spent  some  time  there,  he  departed,  and 
went  over  all  the  country  of  Galatia  and  Phrygia  in  order, 

15 


226   Westminster  New  Testament 

24  strengthening  all  the  disciples.  And  a  certain  Jew  named 
Apollos,  born  at  Alexandria,  an  eloquent  man,  and  mighty 

25  in  the  scriptures,  came  to  Ephesus.  This  man  was  in- 
structed in  the  way  of  the  Lord  ;  and  being  fervent  in  the 
spirit,   he   spake  and  taught   dihgently  the  things  of  the 

26  Lord,  knowing  only  the  baptism  of  John.  And  he  began 
to  speak  boldly  in  the  synagogue  :  whom  when  Aquila  and 
Priscilla   had   heard,  they  took  him  unto  them,  and   ex- 

27  pounded  unto  him  the  way  of  God  more  perfectly.  And 
when  he  was  disposed  to  pass  into  Achaia,  the  brethren 
wrote,  exhorting  the  disciples  to  receive  him  :  who,  when 
he   was   come,    helped    them   much   which    had   believed 

28  through  grace  :  for  he  mightily  convinced  the  Jews,  and 
that  publickly,  shewing  by  the  scriptures  that  Jesus  was 
Christ. 

Paul  commenced  his  third  missionary  journey  by 
revisiting  the  churches  in  South  Ga]atia_,  and  then 
started  to  redeem  the  promise  which  he  had  made 
to  the  Ephesians.  The  present  paragraph  is 
introductory,  and  gives  a  short  account  of  the 
preparatory  work  which  had  been  done  at  Ephesus 
by  Apollos  and  by  Priscilla  and  Aquila. 

23.  went  over  all  the  country  of  Galatia 
and  Phrygia.  R.V.,  "  went  through  the  region 
of  Galatia  and  Phrygia."     See  n.  on  xvi.  6. 

24.  born  at  Alexandria.  Alexandria  was  the 
most  important  and  influential  centre  of  Jewish 
philosophy  and  theology.  The  greatest  Jewish 
teacher  of  the  time,  Philo,  had  only  recently  died. 
It  is  clear  that  Apollos  was  imbued  with  the  spirit 
of  Alexandria,  and  he  may  even  have  been  a  pupil 
of  Philo. 

an  eloquent  man.  R.V.,  "a  learned  man." 
The  Greek  word  may  mean  either,  and  Apollos 
was  both. 


Acts  xviii.  23-28  227 

25.  instructed  in  the  way  of  the  Lord.  I.e., 
in  Christianity.  There  is  no  evidence  to  show  where 
or  from  whom  this  instruction  had  been  received. 

taught  diligently  (R.V.,  "carefully")  the 
things  of  the  Lord.  R.V._,  "  the  things  concern- 
ing Jesus." 

knowing  only  the  baptism  of  John.  I.e., 
being  ignorant  of  the  Baptism  of  the  Spirit ;  cf. 
xix.  2. 

26.  Aquila  and  Priscilla  (see  n.  on  xviii.  2) 
expounded  .  .  .  more  perfectly  (R.V.,  "care- 
fully ").  There  is  a  considerable  difficulty  in  this 
account  of  ApoUos.  In  what  was  his  know- 
ledge deficient }  We  are  told  that  "  he  taught 
accurately  the  things  concerning  Jesus."  Was 
his  ignorance  limited^,  as  has  been  suggested  in  the 
previous  note,  to  the  work  of  the  Spirit  ?  Then 
the  phrase  "  expounded  the  way  of  God  more 
carefully  "  seems  too  wide  and  indefinite  to  denote 
the  impartation  of  knowledge  upon  a  particular 
point.  Yet  on  the  whole  the  latter  interpretation 
seems  most  free  from  difficulty.  The  point  of  the 
narrative  in  this  case  lies  in  the  new  emphasis 
which  is  placed  on  the  essential  necessity  of  a 
Baptism  of  the  Spirit. 

27.  into  Achaia.  We  know  from  the  First 
Epistle  to  the  Corinthians  that  Apollos  visited 
Corinth,  where  he  created  so  deep  an  impression 
that  some  of  his  followers  began  to  depreciate 
Paul.     Cf.  also  xix.  1. 

the  brethren  wrote  exhorting  the  disciples. 
The  R.V.  reads,  "  the  brethren  encouraged  him 
and  wrote  to  the  disciples," 

through  grace.  These  words  may  be  taken 
in  two  ways:  (l)  as  in  the  A.V.  and  R.V.,  with 


228   Westminster  New  Testament 

'^believed/'  or  (2)  with  ^^  helped/'  —  "helped 
through  grace  them  that  had  believed."  The 
former  is  preferable. 


Acts  xix.  1-7. 

PAUL  AND  THE  DISCIPLES  OF  JOHN 
THE  BAPTIST. 

And  it  came  to  pass,  that,  while  Apollos  was  at  Corinth, 
Paul   having   passed  through   the   upper   coasts   came    to 

2  Ephesus :  and  finding  certain  disciples,  he  said  unto 
them,  Have  ye  received  the  Holy  Ghost  since  ye  believed  ? 
And  they  said  unto  him,  We  have  not  so  much  as  heard 

3  whether  there  be  any  Holy  Ghost.  And  he  said  unto 
them.  Unto  what  then  were  ye  baptized  ?     And  they  said, 

4  Unto  John's  baptism.  Then  said  Paul,  John  verily 
baptized  with  the  baptism  of  repentance,  saying  unto  the 
people,   that   they  should   believe   on    him  which    should 

5  come  after  him,  that  is,  on  Christ  Jesus.  When  they 
heard  this,  they  were  baptized  in  the  name  of  the  Lord 

6  Jesus.  And  when  Paul  had  laid  his  hands  upon  them, 
the    Holy   Ghost   came   on   them  ;   and   they  spake  with 

7  tongues,  and  prophesied.  And  all  the  men  were  about 
twelve. 

Upon  arriving  at  Ephesus,  Paul  found  some 
disciples  who  had  not  been  fully  instructed  in  the 
main  principles  of  the  Christian  Faith.  Very 
possibly  they  were  the  converts  or  followers  of 
Apollos.  Their  exact  position  is  not  quite  easy  to 
make  out.  On  the  one  hand  they  are  described 
as  "  disciples  "  and  men  who  had  "  believed  ;  "  on 
the  other,  Paul  baptized  them  in  the  name  of  the 
Lord  Jesus  as  if  they  had  not  previously  been 
Christians.    It  is  not  possible  to  say  exactly  wherein 


Acts  xix.  1-7  229 

their  defect  lay.  (l)  They  may  have  been 
merely  disciples  of  John  the  Baptist,  and  never 
have  advanced  beyond  his  standpoint.  (2)  Their 
defect  may  have  consisted  in  their  ignorance  of 
the  Baptism  of  the  Spirit.  Like  Apollos,  they  may 
have  been  living  on  the  pre-Pentecostal  plane  of 
Christianity.  On  the  whole,  the  second  view  seems 
the  more  probable. 

1.  through  the  upper  coasts.   R.V./^hrough 

the  upper  region/' — i.e.,  the  high-lying  inland 
regions.  The  journey  from  Phrygo-Galatia  (see 
xviii.  23)  crossed  the  mountainous  region  in  the 
eastern  district  of  Asia  Minor. 

2.  R.V.,  "  Did  ye  receive  the  Holy  Ghost  when 
ye  believed } "  Paul's  question  may  have  been 
prompted  either  by  the  fact  that  he  had  heard  the 
story  of  Apollos  and  knew  of  the  connection 
between  these  men  and  him,  or  because  he  saw 
some  deficiency  in  their  lives  and  characters  which 
could  only  be  explained  by  some  corresponding 
deficiency  in  their  religious  experience. 

whether  there  be  any  Holy  Ghost.  The 
R.V.,  "whether  the  Holy  Ghost  was  given,"  is  a 
better  translation.  They  could  not  have  been 
familiar  with  the  teaching  of  John  the  Baptist  and 
yet  have  remained  in  ignorance  of  the  existence  of 
the  Holy  Spirit  (Matt.  iii.  11,  12). 

4.  that  they  should  believe  ...  on  Jesus. 
This  and  the  following  verse  imply  that  the  men 
were  not  yet  Christians,  but  see  ver.  2. 

6.  they  spake  with  tongues.  There  is  no 
indication  that  speaking  in  foreign  languages  is 
implied  in  this  phrase  (see  n.  on  ii.  1  foil.  ; 
cp.  x.  46).  Observe  that  the  work  at  Ephesus — 
which    commences    a    new    and    very   important 


230   Westminster  New  Testament 

chapter  in  Paul's  life — begins  with  a  new  Pentecost 
(see  notes  on  viii.  15  and  x.  44). 


Acts  xix.  8-22. 
PAUL'S  WORK  AT  EPHESUS. 

S  And  he  went  into  the  synagogue,  and  spake  boldly  for  the 
space  of  three  months,  disputing  and  persuading  the  things 

9  concerning  the  kingdom  of  God.  But  when  divers  were 
hardened,  and  believed  not,  but  spake  evil  of  that  way 
before  the  multitude,  he  departed  from  them,  and  sepa- 
rated the  disciples,  disputing  daily  in  the  school  of  one 
ID  Tyrannus.  And  this  continued  by  the  space  of  two  years  ; 
so  that  all  they  which  dwelt  in  Asia  heard  the  word  of  the 

11  Lord  Jesus,    both  Jews  and  Greeks.     And  God  wrought 

12  special  miracles  by  the  hands  of  Paul :  so  that  from  his 
body  were  brought  unto  the  sick  handkerchiefs  or  aprons, 
and  the  diseases  departed  from  them,  and  the  evil  spirits 

13  went  out  of  them.  Then  certain  of  the  vagabond  Jews, 
exorcists,  took  upon  them  to  call  over  them  which  had  evil 
spirits  the  name  of  the  Lord  Jesus,  saying,  We  adjure  you 

14  by  Jesus  whom  Paul  preacheth.  And  there  were  seven 
sons  of  one  Sceva,  a  Jew,  and  chief  of  the  priests,  which  did 

15  so.     And  the  evil  spirit  answered  and  said,  Jesus  I  know, 

16  and  Paul  I  know  ;  but  who  are  ye  ?  And  the  man  in  whom 
the  evil  spirit  was  leaped  on  them,  and  overcame  them,  and 
prevailed  against  them,  so  that  they  fled  out  of  that  house 

17  naked  and  wounded.  And  this  was  known  to  all  the  Jews 
and  Greeks  also  dwelling  at  Ephesus  ;  and  fear  fell  on  them 

18  all,  and  the  name  of  the  Lord  Jesus  was  magnified.  And 
many  that  believed  came,  and  confessed,  and  shewed  their 

19  deeds.  Many  of  them  also  which  used  curious  arts  brought 
their  books  together,  and  burned  them  before  all  men : 
and  they  counted  the   price   of  them,    and   found  it  fifty 


Acts  xix.  8-22  231 

20  thousand  pieces  of  silver.    So  mightily  grew  the  word  of  God 

21  and  prevailed.  After  these  things  were  ended,  Paul  pur- 
posed in  the  spirit,  when  he  had  passed  through  Macedonia 
and  Achaia,  to  go  to  Jerusalem,  saying,  After  I  have  been 

22  there,  I  must  also  see  Rome.  So  he  sent  into  Macedonia 
two  of  them  that  ministered  unto  him,  Timotheus  and 
Erastus ;  but  he  himself  stayed  in  Asia  for  a  season. 

Though  Paul  laboured  at  Ephesus  for  more  than 
two  years,  Luke  gives  a  most  meagre  account  of  his 
work.  The  narrative,  in  barest  outline,  summarises 
(1)  his  work  among  the  Jews,  which  lasted  for  three 
months  (vers.  8,  9  ; )  (2)  his  mission  in  the  school  of 
Tyrannus  to  the  Gentiles,  which  occupied  two  years 
(vers.  10,  11  )  ;  (3)  the  effect  of  his  miracles  (ver.  12). 
Then  follows  the  incident  of  the  Jewish  exorcists — 
the  only  piece  of  detail  in  the  narrative. 

8.  disputing  and  persuading.  R. V.,  "  reason- 
ing and  persuading." 

9.  spake  evil  of  that  way.  A  misleading  trans- 
lation. R.V.,  "  of  the  Way."  "  The  Way  "  was  one 
of  the  terms  by  which  the  new  religion  was  desig- 
nated ;  see  n.  on  ix.  2. 

in  the  school  of  Tyrannus.  The  only 
instance  in  the  New  Testament  of  the  use  of  a 
public  building  other  than  the  Temple  at  Jeinisalem 
or  a  Jewish  synagogue  for  Christian  preaching  or 
meetings  of  the  Church.  Private  houses  were  used 
as  a  rule. 

10.  two  years.  Paul  in  his  speech  at  Miletus 
(xx.  31)  mentions  three  years  as  the  duration  of 
his  stay  in  Ephesus.  This,  however,  is  an  inclusive 
mode  of  reckoning,  such  as  was  common  amongst 
Greeks  and  Romans.  The  actual  duration  was,  as 
we  see  from  this  chapter,  two  years  and  three 
months. 


232   Westminster  New  Testament 

they  which  dwelt  in  Asia.  Paul's  influence 
reached  out  far  beyond  the  limits  of  Ephesus,  and 
it  was  probably  during  this  period  that  churches 
were  founded  at  Colossae,  Hierapolis^  Laodicea,  and 
other  towns  in  the  province.  Paul's  First  Epistle  to 
the  Corinthians,  which  he  wrote  at  Ephesus,  contains 
a  Salutation  from  "the  churches  of  Asia"  (1  Cor. 
xvi.  19  ;  see  also  Acts  xix.  26). 

11.  special  miracles.  In  the  light  of  the 
emphatic  claims  which  Paul  makes  in  Rom.  xv.  18  ; 
2  Cor.  xii.  12  (both  Epistles  written  soon  after  he 
left  Ephesus),  we  cannot  reasonably  question  the 
fact  that  Paul  did  work  miracles.  We  may,  however, 
question  whether  the  statements  in  the  latter  part 
of  verse  12  are  to  be  taken  quite  literally  (see 
V.  15).  They  illustrate  the  credulity  and  supersti- 
tion of  the  Ephesian  populace,  but  it  is  impossible 
to  believe  that  such  magical  methods  and  principles 
could  have  received  the  sanction  of  the  Apostle 
Paul. 

13.  Then  certain  of  the  vagabond  Jews, 
exorcists.  R.V.,*^^But  certain  of  the  strolling  Jews, 
exorcists."  These  Jews  wandered  about  from  place 
to  place  claiming  the  power  to  expel  evil  spirits. 
Josephus  tells  us  that  exorcism  was  practised  largely 
amongst  Jews  :  "  God  gave  Solomon  skill  against 
demons  for  the  help  and  cure  of  men.  And  he 
arranged  certain  incantations  whereby  diseases  are 
assuaged,  and  left  behind  him  forms  of  exorcism 
whereby  they  so  overpower  and  put  to  flight  the 
evil  spirits  that  they  never  return.  And  this 
method  of  curing  is  very  prevalent  amongst  us  at 
the  present  time." 

the  name  of  the  Lord  Jesus.  The  use  of  this 
phrase  by  the  exorcists  proves  that  the  power  of 


Acts  xix.  23-41  233 

Jesus  over  evil  spirits  was  generally  recognised,  and 
is  an  incidental  testimony  to  the  miracles  of  Paul. 

14.  a  Jew  and  chief  of  the  priests.  R.V., ''  a 
chief  priest."  The  term  ^^  chief  priest"  was  given 
in  a  loose  sense  to  all  who  were  members  of  the 
families  from  which  the  High  Priest  was  chosen.  It 
was  unusual,  however,  to  find  a  man  bearing  this 
designation  outside  Palestine. 

16.  overcame  them.  R.V.,  ^'mastered  both  of 
them."  Probably  only  two  of  the  seven  sons  of 
Sceva  were  involved  in  the  present  case. 

18.  shewed  their  deeds.  I.e.,  their  practices 
connected  with  sorcery  and  witchcraft. 

19.  curious  arts.     I.e.,  magical  arts. 
brought  their  books.  I.e.,  the  books  containing 

incantations  and  charms. 

fifty  thousand  pieces  of  silver.  As  each 
denarius  (or  piece  of  silver)  was  worth  about  Qjd., 
the  value  of  the  whole  sum  was  about  £1980. 

21.  Paul  purposed  in  the  spirit.  Paul's  plans 
for  the  future  involved  (1)  a  tour  through  Mace- 
donia, one  object  of  which  was  to  make  a  collection 
for  the  Church  at  Jerusalem  (see  1  Cor.  xvi.  1,2); 
(2)  a  visit  to  Jerusalem ;  (3)  a  further  missionary 
journey  to  Rome  and  the  West. 

22.  Erastus.  Probably  the  treasurer  of  the  city 
of  Corinth  (Rom.  xvi.  23). 


Acts  xix.  23-41. 
THE  RIOT  AT  EPHESUS. 

23  And  the  same  time  there  arose  no  small   stir  about  that 

24  way.     For  a  certain  man  named  Demetrius,  a  silversmith, 
which  made  silver  shrines  for  Diana,  brought  no  small  gain 


234   Westminster  New  Testament 

25  unto  the  craftsmen ;  whom  he  called  together  with  the 
workmen  of  like  occupation,  and  said,  Sirs,  ye  know  that 

26  by  this  craft  we  have  our  wealth.  Moreover  ye  see  and 
hear,  that  not  alone  at  Ephesus,  but  almost  throughout  all 
Asia,  this  Paul  hath  persuaded  and  turned  away  much 
people,  saying  that  they  be  no  gods,  which  are  made  with 

27  hands  :  so  that  not  only  this  our  craft  is  in  danger  to  be 
set  at  nought ;  but  also  that  the  temple  of  the  great  goddess 
Diana  should  be  despised,  and  her  magnificence  should 
be  destroyed,  whom  all  Asia  and  the  world  worshippeth. 

28  And  when  they  heard  these  sayings,  they  were  full  of  wrath, 
and  cried  out,  saying,   Great  is  Diana  of  the  Ephesians. 

29  And  the  whole  city  was  filled  with  confusion  :  and  having 
caught  Gaius  and  Aristarchus,  men  of  Macedonia,  Paul's 
companions  in  travel,  they  rushed  with  one  accord  into  the 

30  theatre.     And  when  Paul  would  have  entered  in  unto  the 

31  people,  the  disciples  suffered  him  not.  And  certain  of  the 
chief  of  Asia,  which  were  his  friends,  sent  unto  him,  de- 
siring him  that  he  would  not   adventure  himself  into  the 

32  theatre.  Some  therefore  cried  one  thing,  and  some  an- 
other :  for  the  assembly  was  confused  ;  and  the  more  part 

33  knew  not  wherefore  they  were  come  together.  And  they 
drew  Alexander  out  of  the  multitude,  the  Jews  putting  him 
forward.     And  Alexander   beckoned  with  the  hand,  and 

34  would  have  made  his  defence  unto  the  people.  But  when 
they  knew  that  he  was  a  Jew,  all  with  one  voice  about  the 
space  of  two  hours  cried  out,  Great  is  Diana  of  the  Ephesians. 

35  ^And  when  the  town  clerk  had  appeased  the  people,  he  said, 

Ye  men  of  Ephesus,  what  man  is  there  that  knoweth  not 
how  that  the  city  of  the  Ephesians  is  a  worshipper  of  the 
great  goddess  Diana,  and  of  the  image  which  fell  down  from 

36  Jupiter  ?  Seeing  then  that  these  things  cannot  be  spoken 
against,  ye  ought  to  be  quiet,  and  to  do   nothing  rashly. 

37  For  ye  have  brought  hither  these  men,  which  are  neither 
robbers  of  churches,  nor  yet  blasphemers  of  your  goddess. 

38  Wherefore  if  Demetrius,  and  the  craftsmen  which  are  with 
him,  have  a  matter  against  any  man,  the  law  is  open,  and 


Acts  xix.  23-41  235 

39  there  are  deputies  :  let  them  implead  one  another.  But  if 
ye  enquire  any  thing  concerning  other  matters,  it  shall  be 

40  determined  in  a  lawful  assembly.  For  we  are  in  danger  to 
be  called  in  question  for  this  day's  uproar,  there  being  no 
cause  whereby  we  may  give  an  account  of  this  concourse. 

41  And  when  he  had  thus  spoken,  he  dismissed  the  assembly. 

The  tremendous  results  which  followed  from 
Paul's  work  at  Ephesus  naturally  roused  hostility 
against  him.  A  riot  was  organised  by  Demetrius 
the  silversmith,  whose  trade  in  the  manufacture  of 
silver  models  of  the  temple  of  Diana  had  been 
injured.  It  was  with  the  utmost  difficulty  that  the 
Town  Clerk  appeased  the  uproar  and  saved  Paul 
from  the  tumult  of  the  mob.  There  can  be  no 
doubt  that  the  vivid  picture  which  Luke  gives  of  the 
riot  at  Ephesus  is  drawn  from  life.  All  the  details — 
e.g.,  the  devotion  of  Ephesus  to  the  worship  of 
Diana,  the  authority  of  the  Asiarchs,  the  inter- 
vention of  the  Town  Clerk,  the  allusions  to  the 
government  of  the  city — have  been  verified  from 
inscriptions  which  have  been  discovered  amid  the 
ruins  of  Ephesus.  Paul's  own  Epistles,  too,  bear 
witness  to  the  terrible  danger  to  which  he  had  been 
exposed  on  many  occasions  at  Ephesus ;  cf.  1  Cor. 
iv.  9-13,  XV.  32. 

23.  about  that  time.  Le.,  soon  after  the  events 
described  in  vers.  17-20,  which  seemed  to  promise 
great  success  in  the  future,  and  in  relation  to  which 
Paul  writes  (1  Cor.  xvi.  9)  :  "A  great  and  effectual 
door  is  opened  unto  me,  and  there  are  many 
adversaries." 

24.  silver  shrines  for  Diana.  R.  V., "  of  Diana." 
These  were  small  models  of  the  goddess  Diana. 
She  was  represented,  as  we  know  from  coins  and 
statues,  as  partly  human,  the  upper  part  of  her  body 


236   Westminster  New  Testament 

covered  with  rows  of  breasts  (symbolising  the 
fecundity  of  nature),  the  lower  part  consisting  of 
an  upright  block  without  legs,  covered  with  symbols 
and  figures  of  animals  ;  her  head  surmounted  with 
an  ornament  and  a  veil  which  hung  about  her 
shoulders.  The  figure  stood  on  a  pedestal,  over 
which  a  canopy  was  erected. 

25.  whom  he  gathered  together.  Probably 
Demetrius  was  president  for  that  year  of  the  guild 
of  silversmiths  at  Ephesus. 

26.  almost  throughout  all  Asia.  See  n.  on 
ver.  10. 

27.  her  magnificence  should  be  destroyed. 
R.V.,  ^^and  that  she  should  even  be  deposed  from 
her  magnificence." 

29-  Gaius  and  Aristarchus.  A  Gaius  of 
Derbe  is  mentioned  in  xx.  4,  but  it  is  doubtful 
whether  he  can  be  identified  with  the  "  Gaius 
of  Macedonia"  mentioned  here.  Aristarchus 
was  a  companion  of  Paul.  We  find  him  in  xx.  4 
accompanying  Paul  from  Europe  to  Jerusalem,  and 
in  xxvii.  2  sharing  the  memorable  voyage  to  Rome. 
Paul  speaks  of  him  in  Col,  iv.  10  as  his  ^^fellow- 
prisoner."  The  mob  of  Ephesus  probably  seized 
Paul's  companions  because  they  could  not  find  the 
Apostle  himself. 

into  the  theatre.  I.e.,  the  famous  amphitheatre 
at  Ephesus — the  scene  of  the  games  and  public 
exhibitions. 

31.  certain  of  the  chief  of  Asia.  R.V.,  "the 
chief  officers  of  Asia."  It  would  be  better,  how- 
ever, to  keep  the  technical  expression  used  in  the 
Greek,  and  translate  "  certain  of  the  Asiarchs." 
The  Asiarchs  were  officials  appointed  by  the 
different  cities  of  the  province  of  Asia  to  super- 


Acts  xix.  23-41  237 

intend  the  temples  erected  in  honour  of  the 
Roman  Emperor  and  the  Imperial  games.  Their 
chief  function  seems  to  have  been  to  foster  the 
Imperial  spirit  throughout  the  province,  and  they 
did  this  mainly  by  encouraging  Caesar-worship  and 
by  lavish  displays  of  shows  and  games.  It  is  in 
keeping  with  the  general  purpose  of  Acts  that 
Luke  should  emphasise  the  kindness  shown  by 
these  Imperial  officials  to  Paul. 

33.  the  Jews  putting  him  forward.  The 
Jews  were  apparently  afraid  that  the  frenzy  of 
the  mob  would  be  turned  against  themselves,  and 
so  they  put  forward  Alexander  to  disclaim  any 
connection  between  them  and  Paul. 

35.  the  town  clerk.  The  secretary  to  the 
municipal  council  at  Ephesus — an  official  of  high 
importance,  who  is  often  mentioned  in  Ephesian 
inscriptions. 

a  worshipper  of  the  great  goddess. 
R.V.,  "temple-keeper  of  the  great  Diana."  The 
word  translated  "temple-keeper"  was  a  technical 
title  of  which  Ephesus  was  proud,  as  we  know  from 
its  occurrence  in  inscriptions  and  on  coins.  An  in- 
scription of  the  second  century  describes  Ephesus 
as  "doubly  temple  warden,"  because  the  city  was 
responsible  not  only  for  the  worship  of  Diana  but 
for  the  worship  of  the  Roman  Emperors  as  well. 

the  image  which  fell  down  from  Jupiter. 
Better,  "  which  fell  down  from  heaven,"  as  in  the 
margin  of  the  R.V.  This  was  supposed  to  have 
been  the  origin  of  the  image  of  Diana  (see  n. 
on  ver.  24). 

38.  the  law  is  open.  R.V.,  "the  courts  are 
open  ;"  i.e.,  "There  are  the  Assizes." 

there  are  deputies.    R.V.,  "there  are  pro- 


238   Westminster  New  Testament 

consuls"  (see  n.  on  xviii.  12).     The  plural  is  used 
rhetorically,  there   being   only  one   proconsul   for 
each  province. 
let  them  implead  one  another.    R.V.,  "let 

them  accuse  one  another." 

39.  in  a  lawful  assembly.      R.V.,  "in  the 

regular  assembly."  The  public  assembly  of  free 
citizens  was  the  final  authority  at  Ephesus.  The 
Town  Clerk  begs  the  turbulent  citizens  to  wait  till 
the  next  regular  assembly  is  held,  and  to  bring 
their  grievances  before  it  in  an  orderly  manner. 

40.  The  Town  Clerk  hints  in  this  verse  that  the 
Roman  authorities  might  exercise  their  right  of 
depriving  Ephesus  of  its  "popular  assembly"  if 
the  citizens  were  guilty  of  violent  or  illegal  pro- 
ceedings. 


Acts  XX.  1-6. 

PAUL'S  SECOND  VISIT  TO  GREECE. 

And  after  the  uproar  was  ceased,  Paul  called  unto  him  the 
disciples,  and  embraced  them,  and  departed  for  to  go  into 

2  Macedonia.  And  when  he  had  gone  over  those  parts,  and 
had  given  them  much  exhortation,  he  came  into  Greece, 

3  and  there  abode  three  months.  And  when  the  Jews  laid 
wait  for  him,  as  he  was  about  to  sail  into  Syria,  he  pur- 

4  posed  to  return  through  Macedonia.  And  there  accom- 
panied him  into  Asia  Sopater  of  Berea ;  and  of  the 
Thessalonians,  Aristarchus  and  Secundus  ;  and  Gaius  of 
Derbe,    and    Timotheus ;    and    of    Asia,    Tychicus    and 

5  Trophimus.     These  going  before  tarried  for  us  at  Troas. 

6  And  we  sailed  away  from  Philippi  after  the  days  of 
unleavened  bread,  and  came  unto  them  to  Troas  in  five 
days  ;  where  we  abode  seven  days. 


Acts  XX.  1-6       '  239 

Luke  gives  us  the  most  meagre  information  with 
regard  to  this  second  visit  to  Greece.  Paul  went 
first  of  all  to  Macedonia,  and  doubtless  visited  the 
churches  at  Philippi  and  Thessalonica.  Then  he 
made  his  way  down  south,  and  spent  three  months 
probably  at  Corinth.  Then,  owing  to  a  plot,  he 
retraced  his  steps  through  Macedonia,  whence  he 
crossed  by  sea  to  Troas. 

1.  departed  for  to  go  into  Macedonia.    We 

know  from  2  Cor.  ii.  13  that  Paul  went  first  of  all 
to  Troas,  where  he  spent  some  time  waiting  for 
Titus,  whom  he  had  sent  on  an  errand  to  the 
Church  at  Corinth. 

2.  when  he  had  gone  through  those  parts. 

I.e.,  Philippi,  Thessalonica,  and  Beroea.  It  was 
during  this  visit  that  Paul  wrote  2  Corinthians. 

3.  when  he  had  spent  three  months  there. 

I.e.,  at  Corinth.  During  this  stay  at  Corinth  Paul 
wrote  the  Epistle  to  the  Romans. 

a  plot  was  laid  against  him.  The  Jews 
evidently  intended  to  kill  him  as  he  was  on  the 
point  of  embarking. 

4.  Sopater  of  Berea.  R.V.  adds,  "  the  son  of 
Pyrrhus."  Some  MSS.  read  Sosipater,  and  this 
suggests  that  he  may  possibly  be  identified  with 
the  Sosipater  mentioned  in  Rom.  xvi.  21. 

Aristarchus.  See  n.  on  xix.  29.  Nothing 
further  is  known  of  Secundus. 

Gains  of  Derbe.    See  n.  on  xix.  29. 

Tychichus.  Probably  one  of  Paul's  active 
helpers  at  Ephesus.  He  accompanied  Paul  to 
Rome  (cf.  Eph.  vi.  21  and  Col.  iv.  7).  He  is  called 
"  the  beloved  brother  and  faithful  minister."  He 
is  also  mentioned  in  Tit.  iii.  12  and  2  Tim.  iv.  12. 

Trophimus.    Also  an  Ephesian  ;  cf.  xxi.  29.    He 


240  Westminster  New  Testament 

accompanied    Paul   during   his    later    travels ;    cf. 
2  Tim.  iv.  20. 

5.  These  going  before.  They  crossed  direct 
from  Corinth  to  Troas,  and  did  not  go  with  Paul 
through  Macedonia. 

6.  the  days  of  unleavened  bread.  Le.,  the 
feast  of  the  Passover. 


Acts  XX.  7-16. 

PAUL'S  JOURNEY  FROM  TROAS  TO 
MILETUS. 

7  And  upon  the  first  day  of  the  week,  when  the  disciples 
came  together  to  break  bread,  Paul  preached  unto  them, 
ready  to  depart  on  the  morrow  ;  and  continued  his  speech 

8  until  midnight.     And  there  were  many  lights  in  the  upper 

9  chamber,  where  they  were  gathered  together.  And  there 
sat  in  a  window  a  certain  young  man  named  Eutychus, 
being  fallen  into  a  deep  sleep  :  and  as  Paul  was  long 
preaching,  he  sunk  down  with  sleep,  and  fell  down  from 

ID  the  third  loft,  and  was  taken  up  dead.  And  Paul  went 
down,  and  fell  on  him,  and  embracing  him  said.  Trouble 

11  not  yourselves;  for  his  life  is  in  him.  When  he  therefore 
was  come  up  again,  and  had  broken  bread,  and  eaten,  and 
talked  a  long  while,  even  till  break  of  day,  so  he  departed. 

12  And  they  brought  the  young  man  alive,  and  were  not  a 

13  little  comforted.  And  we  went  before  to  ship,  and  sailed 
unto  Assos,  there  intending  to  take  in  Paul :  for  so  had  he 

14  appointed,  minding  himself  to  go  afoot.  And  when  he 
met   with   us   at   Assos,  we   took   him   in,   and   came   to 

15  Mitylene.  And  we  sailed  thence,  and  came  the  next  day 
over  against  Chios  ;  and  the  next  day  we  arrived  at  Samos, 
and  tarried  at  Trogyllium  ;  and  the  next  day  we  came  to 

16  Miletus.     For  Paul  had  determined  to  sail  by  Ephesus, 


Acts  XX.  7-16  241 

because  he  would  not  spend  the  time  in  Asia :  for  he 
hasted,  if  it  were  possible  for  him,  to  be  at  Jerusalem  the 
day  of  Pentecost. 

At  Troas  Paul  joined  his  companions,  and  almost 
immediately  set  sail  towards  Syria,  following  the 
coast  of  Asia  until  he  came  to  Miletus.  The 
narrative  contains  only  one  incident,  viz.,  the 
account  of  the  restoration  of  Eutychus,  who  had 
fallen  from  a  high  window,  and  was  taken  up 
apparently  lifeless. 

7.  when  the  disciples  came  together.  R.V., 
''when  we  were  gathered  together."  Note  the 
re-commencement  of  the  "  We-passages." 

to  break  bread.  A  technical  expression,  mean- 
ing '^to  partake  of  the  Lord's  Supper,"  which 
followed  the  Agape,  or  common  meal ;  cf.  1  Cor. 
X.  16-21,  xi.  20-34. 

ready  to  depart.     R.V.,  "intending  to  depart." 

9.  from  the  third  loft.  R.V.,  ''from  the  third 
story." 

was  taken  up  dead.  There  can  be  little 
doubt  that  Luke  regarded  the  man  as  actually 
dead.  There  is  no  qualifying  phrase,  as  in  xiv.  I9. 
We  must  remember,  too,  that  Luke  was  present  on 
the  occasion,  and  his  medical  knowledge  renders 
his  testimony  valuable.  At  the  same  time,  the 
doubt  must  always  arise  whether  a  proper  medical 
examination  was  made,  and  whether  the  so-called 
death  may  not  have  been  a  swoon. 

10.  embracing  him.  Cf.  the  action  of  Elijah 
(1  Kings  xvii.  21)  and  of  Elisha  (2  Kings  iv.  34). 

13.  ASSOS.  South  of  Troas  and  opposite  the 
island  of  Lesbos. 

to  go  afoot.  R.V.,  "  by  land."  Assos  was  only 
about  20  miles  from  Troas  by  road,  and  the  journey 
16 


242   Westminster  New  Testament 

by  land  took  much  less  time  than  was  needed  for 
the  voyage  round  Cape  Lectum. 

14-.  Mitylene.     The  capital  of  Lesbos. 

15.  Chios.     A  large  island  south  of  Lesbos. 
Satnos.     An  island  farther  south  and  nearer  to 

the  coast. 

tarried  at  Trogyllium.  This  phrase  is  omitted 
in  the  R.V. 

Miletus.  A  famous  seaport  on  the  coast  of  Pro- 
consular Asia — between  20  and  30  miles  south  of 
Ephesus. 

16.  the  day  of  Pentecost.    See  n.  on  ii.  i. 


Acts  XX.  17-38. 

PAUL'S  ADDRESS  TO  THE  ELDERS  OF 
EPHESUS. 

17  And  from  Miletus  he  sent  to  Ephesus,  and  called  the  elders 

18  of  the  church.  And  when  they  were  come  to  him,  he  said 
unto  them.  Ye  know,  from  the  first  day  that  I  came  into 
Asia,  after  what   manner   I   have   been    with   you   at  all 

19  seasons,  serving  the  Lord  with  all  humility  of  mind,  and 
with  many  tears,  and  temptations,  which  befell  me  by  the 

20  lying  in  wait  of  the  Jews  :  and  how  I  kept  back  nothing 
that  was  profitable  unto  you,  but  have  shewed  you,  and 
have   taught   you   publickly,   and    from   house   to   house, 

21  testifying  both  to  the  Jews,  and  also  to  the  Greeks,  re- 
pentance  toward   God,  and  faith  toward  our  Lord  Jesus 

22  Christ.  And  now,  behold,  I  go  bound  in  the  spirit  unto 
Jerusalem,  not  knowing  the  things   that   shall   befall   me 

23  there  :  save  that  the  Holy  Ghost  witnesseth  in  every  city, 

24  saying  that  bonds  and  afflictions  abide  me.  But  none  of 
these  things  move  me,  neither  count  I  my  life  dear  unto 
myself,  so  that  I  might  finish  my  course  with  joy,  and  the 


Acts  XX.  17-38  243 

ministry,  which    I    have   received   of  the   Lord  Jesus,   to 

25  testify  the  gospel  of  the  grace  of  God.  And  now,  behold, 
I  know  that  ye  all,  among  whom  I  have  gone  preaching 

26  the  kingdom  of  God,  shall  see  my  face  no  more.  Where- 
fore I  take  you  to  record  this  day,  that  I  am  pure  from  the 

27  blood  of  all  men.     For  I  have  not  shunned  to  declare  unto 

28  you  all  the  counsel  of  God.  Take  heed  therefore  unto 
yourselves,  and  to  all  the  flock,  over  the  which  the  Holy 
Ghost  hath  made  you  overseers,  to  feed  the  church  of  God, 

29  which  he  hath  purchased  with  his  own  blood.  For  I  know 
this,  that  after  my  departing  shall  grievous  wolves  enter  in 

30  among  you,  not  sparing  the  flock.  Also  of  your  own  selves 
shall  men  arise,  speaking   perverse  things,  to  draw  away 

31  disciples  after  them.  Therefore  watch,  and  remember, 
that  by  the  space  of  three  years  I  ceased  not  to  warn  every 

32  one  night  and  day  with  tears.  And  now,  brethren,  I 
commend  you  to  God,  and  to  the  wordof  his  grace,  which 
is  able  to  build  you  up,  and  to  give   you   an  inheritance 

33  among  all  them  which  are  sanctified.     I  have  coveted  no 

34  man's  silver,  or  gold,  or  apparel.  Yea,  ye  yourselves 
know,  that  these  hands  have  ministered  unto  my  necessities, 

35  and  to  them  that  were  with  me.  I  have  shewed  you  all 
things,  how  that  so  labouring  ye  ought  to  support  the  weak, 
and  to  remember  the  words  of  the  Lord  Jesus,  how  he  said, 

36  It  is  more  blessed  to  give  than  to  receive.  And  when  he 
had  thus  spoken,  he  kneeled  down,  and  prayed  with  them 

37  all.     And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and 

38  kissed  him,  sorrowing  most  of  all  for  the  words  which 
he  spake,  that  they  should  see  his  face  no  more.  And 
they  accompanied  him  unto  the  ship. 

The  farewell  address,  which  Paul  delivered  to 
the  Ephesian  elders  who  met  him  at  Miletus,  is 
one  of  the  most  beautiful  and  pathetic  passages  in 
the  New  Testament.  Paul  dwells  (1)  on  his  own 
work  at  Ephesus  (vers.  18-21) ;  (2)  the  suflTerings  that 
awaited  him  in  the  future  (vers.  22-25);  and  then  (3) 


244   Westminster  New  Testament 

urges  the  elders  to  be  faithful  in  their  office  and  to 
feed  the  Church  of  God  (vers.  26-28)  ;  (4)  warning 
them  that  false  teachers  would  invade  the  Church 
and  make  havoc  of  the  flock  (vers.  29,  30) ;  and 
finally  (5)  makes  a  last  appeal  to  them  to  follow  his 
own  example  and  devote  their  lives  to  the  service  of 
their  fellows  (vers.  31-35). 

17.  elders  of  the  church.  See  notes  on  xi.  30 
and  xiv.  23. 

18.  The  R.V.  translates  more  accm'ately,  "  Ye 
yourselves  know,  from  the  first  day  that  I  set  foot 
in  Asia,  after  what  manner  I  was  with  you  all  the 
time." 

19.  R.V.,  ^'^  with  all  lowliness  of  mind  and  tears." 
"  Lowliness  of  mind  "  is  a  conception  often  empha- 
sised in  Paul's  Epistles  :  cf.  Phil.  ii.  3  ;  Col.  iii.  12. 

temptations.  R.V.,  "trials/' — the  word  refers 
to  outward  and  not  inward  experiences. 

by  the  lying-in-wait  (R.V.,  "by  the  plots") 
of  the  Jews. 

21.  faith  toward  our  Lord  Jesus  Christ. 
The  word  "Christ"  is  omitted  in  the  best  MSS., 
though  it  is  retained  by  the  R.V.  See  n.  on 
xvi.  31. 

22.  bound  in  the  spirit.  Or,  as  the  phrase 
may  be  translated,  "constrained  by  the  Spirit." 
Paul's  actions  are  always  "  under  constraint  of  the 
Spirit"  ;  see  xiii.  4,  xvi.  6,  xxi.  4  (see  note). 

24.  Owing  to  an  alteration  in  the  Greek  Text, 
the  R.V.  translates  the  opening  part  of  this  verse, 
'^  But  I  hold  not  my  life  of  any  account  as  dear 
unto  myself"      It  also  omits  the  phrase  "  with  joy." 

25.  ye  all  .  .  .  shall  see  my  face  no  more. 

It  is  uncertain  whether  these  words  were  actually 
fulfilled.     In   the   Epistle    to   Philemon,  Paul  ex- 


Acts  XX.  17-38  24s 

presses  the  hope  that  he  will  be  able  to  visit  Asia 
again  (ver.  22),  and  the  Pastoral  Epistles  imply 
that  this  wish  was  realised.  On  the  other  hand^  it 
must  be  remembered  that  the  authorship  of  the 
Pastoral  Epistles  is  extremely  doubtful,  and  their 
evidence  is  not  therefore  convincing.  All  that  we 
can  say  is  that  the  spirit  of  despondency  which 
this  speech  displays  was  modified  to  some  extent 
after  Paul  reached  Rome,  and  that,  in  spite  of  what 
he  said  to  the  Ephesian  elders,  the  time  came  when 
he  was  hopeful  of  being  able  to  revisit  Asia. 

28.  over  which (R. v.,  "in  the  which") the  Holy 
Ghost  hath  made  you  overseers  (R.V.,  "hath 
made  you  bishops  ").  This  is  the  first  occurrence 
of  the  term  "overseer"  or  "bishop"  as  a  designa- 
tion of  the  officers  of  the  Church.  We  find  it  used 
shortly  afterwards  in  the  opening  verse  of  Paul's 
Epistle  to  the  Philippians.  It  is  quite  clear  that 
"  elders "  and  "  bishops  "  are  synonymous  terms 
(compare  ver.  17  and  ver.  28),  the  latter  describing 
the  function  or  duty  of  the  foi-mer.  The  elders 
were  appointed  to  "oversee"  or  superintend  the 
work  and  organisation  of  the  Church.  The  same 
identification  of  the  two  terms  is  found  in  1  Pet. 
v.  1,  2  ;  1  Tim.  iii.  1-7,  v.  17-19 ;  Tit.  i.  5-7.  The 
term  "bishop,"  like  "elder,"  is  found  in  use  as  the 
designation  of  certain  officials  in  pagan  societies, 
and  no  doubt  this  fact  helped  to  popularise  its 
adoption  by  the  Christian  Church. 

to  feed  the  church  of  God.  The  MSS.  are 
divided,  some  reading  "the  church  of  God,"  as  in 
A.V.  and  R.V.,  others  "the  church  of  the  Lord,"  i.e. 
of  Christ.  The  latter  reading  is  simpler.  "The 
church  of  Christ  which  he  purchased  with  his  own 
blood  "  is  a  perfectly  natural  statement.     But  "  the 


246   Westminster  New  Testament 

church  of  God  which  he  purchased  with  his  own 
blood  "  is  more  difficult,  and  can  only  be  explained 
by  translating  "  with  the  blood  that  was  his  own  ; " 
i.e.,  the  blood  of  His  own  Son.  It  is  scarcely 
possible  to  argue  that  in  the  phrase  ^'  church  of 
God/'  God  stands  for  Christ,  and  to  quote  this 
passage  in  proof  of  the  Divinity  of  Christ.  What- 
ever reading  be  adopted,  it  should  be  observed  that 
this  is  the  only  instance  in  Acts  where  stress  is  laid 
on  the  atoning  value  of  the  death  of  Christ. 

29.  grievous  wolves,  /.e.,  false  teachers.  The 
prophecy  was  speedily  fulfilled,  as  we  know  from 
the  Epistle  to  the  Colossians,  in  which  Paul  combats 
a.  fatal  heresy  which  had  arisen  in  the  churches 
of  Asia. 

31.  three  years.    See  n.  on  xix.  10. 

32.  This  verse  is  full  of  Pauline  phrases  and 
ideas,  and  bears  the  stamp  of  genuineness.  Terms 
like  ^^ grace,"  "build  up,"  "an  inheritance  among 
the  sanctified,"  are  characteristic  of  Paul,  and 
frequently  occur  in  the  Epistles:  cf.  Eph.  i.  18, 
ii.  20 ;  Col.  iii.  24. 

34.  these  hands  have  ministered.    See  n.  on 

xviii.  3. 

35.  remember    the    words    of    the    Lord 

Jesus.  The  words  quoted  are  not  found  in  the 
Gospels,  but  this  does  not  militate  against  their 
genuineness.  We  have  a  considerable  number  of 
sayings  of  Jesus  preserved  in  various  writers  which 
do  not  occur  in  the  Gospels.  The  Gospel  narrative 
is  fragmentary,  and  never  claims  to  be  exhaustive 
(cf  John  xxi.  25).  The  only  difficulty  is  that  Paul 
never  quotes  the  specific  words  of  Jesus  in  the 
Epistles  (except  in  the  doubtful  case  of  1  Tim. 
V.  18),  though  he  often  alludes  to  His  teaching  in 


Acts  xxi.  I -1 6  247 

a  general  way  (compare   1   Cor.  vii.   10-12;  Rom. 
xiii.  6-9). 

Acts  xxi.  1-16. 

THE  JOURNEY  FROM  MILETUS  TO 
JERUSALEM. 

And  it  came  to  pass,  that  after  we  were  gotten  from  them, 
and  had  launched,  we  came  with  a  straight  course  unto  Coos, 
and  the  day  following  unto  Rhodes,  and  from  thence  unto 

2  Patara  :  and  finding  a  ship  sailing  over  unto  Phenicia,  we 

3  went  aboard,  and  set  forth.  Now  when  we  had  discovered 
Cyprus,  we  left  it  on  the  left  hand,  and  sailed  into  Syria, 
and  landed  at  Tyre  :  for  there  the  ship  was  to  unlade  her 

4  burden.  And  finding  disciples,  we  tarried  there  seven 
days  :  who  said  to  Paul  through  the  Spirit,  that  he  should 

5  not  go  up  to  Jerusalem.  And  when  we  had  accomplished 
those  days,  we  departed  and  went  our  way ;  and  they  all 
brought  us  on  our  way,  with  wives  and  children,  till  we 
were  out  of  the  city  :  and  we  kneeled  down  on  the  shore, 

6  and  prayed.  And  when  we  had  taken  our  leave  one  of 
another,  we   took   ship ;   and   they  returned  home  again. 

7  And  when  we  had  finished  our  course  from  Tyre,  we  came 
to  Ptolemais,  and  saluted  the  brethren,  and  abode  with 

8  them  one  day.  And  the  next  day  we  that  were  of  Paul's 
company  departed,  and  came  unto  Caesarea :  and  we 
entered  into  the  house  of  Philip  the  evangelist,  which  was 

9  one  of  the  seven  ;  and  abode  with  him.  And  the  same 
man   had   four   daughters,    virgins,    which    did    prophesy. 

10  And  as  we  tarried  there  many  days,  there  came  down  from 

11  Judaea  a  certain  prophet,  named  Agabus.  And  when  he 
was  come  unto  us,  he  took  Paul's  girdle,  and  bound  his 
own  hands  and  feet,  and  said,  Thus  saith  the  Holy  Ghost, 
So  shall  the  Jews  at  Jerusalem  bind  the  man  that  owneth 
this  girdle,  and  shall  deliver  him  into  the  hands  of  the 

12  Gentiles.  And  when  we  heard  these  things,  both  we,  and 
they  of  that  place,  besought  him  not  to  go  up  to  Jerusalem. 


248  Westminster  New  Testament 

13  Then  Paul  answered,  What  mean  ye  to  weep  and  to  break 
mine  heart  ?  for  I  am  ready  not  to  be  bound  only,  but  also 

14  to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus.  And 
when  he  would  not  be  persuaded,  we  ceased,  saying,  The 

1 5  will  of  the  Lord  be  done.     And  after  those  days  we  took 

16  up  our  carriages,  and  went  up  to  Jerusalem.  There  went 
with  us  also  certain  of  the  disciples  of  Caesarea,  and  brought 
with  them  one  Mnason  of  Cyprus,  an  old  disciple,  with 
whom  we  should  lodge. 

After  bidding  farewell  to  the  Ephesian  elders, 
Paul  continued  his  voyage.  Changing  ships  at 
Patara,  he  sailed  to  Tyre,  where  the  vessel  stayed 
seven  days  to  discharge  her  cargo.  This  gave  Paul 
an  opportunity  of  intercourse  with  the  brethren 
there.  The  ship  next  touched  at  Ptolemais,  and 
the  voyage  finally  ended  at  Csesarea.  At  Caesarea 
Paul  stayed  for  "  many  days "  with  Philip  the 
Evangelist,  before  proceeding  on  his  overland 
journey  to  Jerusalem.  Both  at  Tyre  and  Caesarea 
the  utmost  pressure  was  put  upon  Paul  by  his 
friends  to  abandon  the  projected  visit  to  Jerusalem, 
since  it  was  bound  to  be  attended  with  the  gravest 
risk,  and  might  end  in  his  imprisonment  and  even 
martyrdom.  Paul,  however,  was  resolute,  and 
refused  to  be  dissuaded  from  his  programme. 

1.  gotten  from  them.   R.V.,^^parted  from  them." 

Cos.  A  small  island,  now  called  Stanchio,  off  the 
Carian  coast,  on  the  S.W.  of  Asia  Minor.  Rhodes. 
A  large  island  at  S.W.  extremity  of  Asia  Minor,  off 
the  coast  of  Lycia  and  Caria.  Patara.  A  seaport  on 
the  coast  of  Lycia.  Phenicia.  R.V.,  "  Phoenicia." 
See  xi.  19. 

3.  when  we  had  discovered  Cyprus.     R.V., 

"when  we  had  come  in  sight  of  Cyprus." 

Tyre.     One  of  the  chief  ports  of  Phoenicia  :  "  an 


Acts  xxi.  I- 1 6  249 

emporium  for  the  commerce  of  the  whole  world  " 
(Jerome).     See  xii.  20. 

4.  finding  disciples.  R.V.,  "having  found 
the  disciples."  Christianity  was  first  carried  to 
Phoenicia  by  the  refugees  who  fled  from  Jerusalem 
after  Stephen's  martyrdom  (xi.  19),  and  Paul  had 
visited  the  district  with  Barnabas  on  a  previous 
occasion  (xv.  3). 

said  to  Paul  through  the  Spirit.    See  n.  on 

XX.  22.  Paul  felt  an  inward  compulsion  drawing 
him  to  Jerusalem.  If  that  inward  compulsion 
came  to  him  from  the  Spirit^  a  difficulty  arises. 
The  Spirit  says  one  thing  to  Paul,  another  thing 
to  the  Christians  at  Tyre.  The  narrative  appears 
to  convey  the  impression  that  Luke  thought  Paul 
was  wrong  and  the  Christians  at  Tyre  right  in  their 
interpretation  of  the  meaning  of  the  Spirit.  At 
any  rate,  Paul  was  face  to  face  with  a  "  conflict  of 
duties/'  or  rather,  a  conflict  of  spiritual  inspirations, 
and  he  held  tenaciously  to  his  own  convictions. 

7.  Ptolemais.  The  modern  Acre,  a  seaport 
about  30  miles  south  of  Tyre. 

8.  The  R.V.  omits  the  phrase  "we  that  were  of 
Paul's  company." 

Csesarea.  The  most  important  seaport  in  Judaea, 
and  from  a  political  point  of  view  the  capital  of 
the  province  and  the  seat  of  the  Roman  governor  ; 
cf  viii.  40,  X.  1.  Some  scholars  think  that  the 
journey  from  Tyre  was  made  on  foot,  but  it 
seems  more  probable  that  Paul  continued  on  the 
ship,  as  there  is  no  allusion  to  the  "baggage"  till 
we  reach  ver.  15. 

Philip  the  evangelist.  Cf.  viii.  5-13,  26-40. 
Philip  lived  at  Caesarea,  where  he  settled  after  his 
mission  to  Samaria  (viii.  40).  The  term  "  evangelist  '* 


250   Westminster  New  Testament 

is  found  in  the  Epistles,  denoting  a  special  order 
of  Christian    preachers   distinct   from    "apostles" 
and  "prophets:"  cf.  Eph.  iv.  11 ;  2  Tim.  iv.  5. 
one  of  the  seven.    See  vi.  1-6. 

9.  four  daughters.  The  mention  of  the 
daughters  of  Philip  is  another  illustration  of 
Luke's  habit  of  emphasising  the  work  done  by 
women  in  the  early  Church.  According  to  later 
tradition,  Philip  and  his  daughters  subsequently 
settled  at  Hierapolis,  where  they  exercised  a  great 
influence. 

10.  a  certain  prophet.  See  n.  on  xi.  27; 
compare  xiii.  1.     Agabus.    See  xi.  28. 

11.  The  symbolic  action  of  Agabus  has  many 
parallels  in  the  history  of  Old  Testament  prophecy  : 
cf.  Isa.  XX.  3;  Jer.  xiii.  1-7,  xix.  10,  11  ;  Ezek.  iv. 
1-3;  V.  1-4. 

13.  What  mean  ye?  R.V.,  "What  do  ye, 
weeping  and  breaking  my  heart  ?  " 

15.  we  took  up  our  carriages.    R.V.,  "we 

took  up  our  baggage."  The  word  "  carriage "  is 
used  no  less  than  six  times  in  the  A.V.  for  baggage. 
Compare  1  Sam.  xvii.  22  ;  Judg.  xviii.  21  ;  Isa.  x.  28. 

i6.  and  brought  with  them  one  Mnason. 
Many  scholars  think  that  the  sentence  should  be 
translated  "brought  them  to  one  Mnason  with 
whom  they  should  lodge."  If  this  translation  is 
right,  it  is  probable  that  Mnason  lived  in  some  place 
about  half-way  between  Caesarea  and  Jerusalem. 
The  distance  between  these  two  cities  was  about 
60  miles.  The  friends  from  Caesarea  conducted 
Paul  and  his  companions  to  Mnason' s  house  and 
then  returned  home. 

an  old  disciple.  R.V.,  "an  early  disciple  ;"  i.e., 
one  of  the  original  disciples. 


Acts  xxi.  17-26  251 


Acts  xxi.  17-26. 
PAUL  AND  THE  CHURCH  AT  JERUSALEM. 

17  And  when  we  were  come  to  Jerusalem,  the  brethren  re- 

18  ceived  us  gladly.  And  the  day  following  Paul  went  in 
with  us   unto   James  ;   and   all    the   elders  were   present. 

19  And  when  he  had  saluted  them,  he  declared  particularly 
what  things  God  had  wrought  among  the  Gentiles  by  his 

20  ministry.  And  when  they  heard  it,  they  glorified  the 
Lord,  and  said  unto  him,  Thou  seest,  brother,  how  many 
thousands  of  Jews  there  are  which  believe  ;  and  they  are 

21  all  zealous  of  the  law  :  and  they  are  informed  of  thee, 
that  thou  teachest  all  the  Jews  which  are  among  the 
Gentiles  to  forsake  Moses,  saying  that  they  ought  not  to 
circumcise  their  children,  neither  to  walk  after  the  customs. 

22  What   is   it   therefore  ?   the   multitude   must   needs   come 

23  together :  for  they  will  hear  that  thou  art  come.  Do 
therefore  this   that  we   say  to   thee  :    We   have  four  men 

24  which  have  a  vow  on  them  :  them  take,  and  purify  thy- 
self with  them,  and  be  at  charges  with  them,  that  they  may 
shave  their  heads  :  and  all  may  know  that  those  things, 
whereof  they  were  informed  concerning  thee,  are  nothing  ; 
but  that  thou  thyself  also  walkest  orderly,  and  keepest  the 

25  law.  As  touching  the  Gentiles  which  believe,  we  have 
written  and  concluded  that  they  observe  no  such  thing, 
save  only  that  they  keep  themselves  from  things  offered  to 
idols,    and   from    blood,    and    from    strangled,    and   from 

26  fornication.  Then  Paul  took  the  men,  and  the  next  day 
purifying  himself  with  them  entered  into  the  temple,  to 
signify  the  accomplishment  of  the  days  of  purification, 
until  that  an  offering  should  be  offered  for  every  one 
of  them. 

Paul   was    kindly    received   by   James   and    the 
elders  of  the  Church  at  Jerusalem.     The  hostility 


252   Westminster  New  Testament 

of  the  Jewish  Christians,  however,  remained  un- 
abated ;  ill  fact,  every  fresh  triumph  of  Paul  seemed 
only  to  add  fuel  to  the  flames.  To  conciliate  his 
suspicious  opponents,  James  urged  Paul  to  make 
a  public  exhibition  of  his  sympathy  with  Jewish 
customs  by  assisting  four  poor  Jews  to  perform 
their  vows  in  the  Temple — a  request  to  which 
Paul  readily  acceded. 

18.  James.     See  n.  on  xii.  2,  17,  and  xv.  13-21. 

elders.     See  n.  on  xi.  30. 

20.  how  many  thousands  of  the  Jews. 
R.V.,  "how  many  thousands  there  are  among  the 
Jews  which  have  believed."  As  it  was  the  time  of 
Pentecost  (xx.  l6),  Jerusalem  would  be  crowded 
with  Jews,  and  amongst  them  would  be  many 
Jewish  Christians  who  like  Paul  had  come  up  to 
Jerusalem  to  keep  the  feast. 

21.  thou  teachest  the  Jews  ...  to  forsake 

Moses.  This  was,  of  course,  a  calumny.  Paul 
had  always  shown  himself  perfectly  loyal  to  Jewish 
customs,  though  naturally  the  spirit  of  the  new 
religion  tended  to  attach  less  and  less  significance 
to  Jewish  forms  and  ceremonies. 

22.  the  multitude  must  needs  come 
together.     Omitted  by  the  R.V. 

23.  four  men  which  have  a  vow.  The  vow 
was  probably  a  Nazarite  vow  (Num.  vi.  1).  See 
n.  on  Acts  xviii.  18. 

24.  purify  thyself  with  them— join  them  in 
the  ritual  of  purification,  be  at  charges  with 
them — undertake  the  expenses  of  the  sacrifice, 
that  they  may  shave  their  heads — in  indica- 
tion that  the  vow  was  complete.     See  Num.  vi.  5. 

25.  See  n.  on  xv.  20  and  41. 

26.  to  signify  the  accomplishment.    I.e.,  to 


Acts  xxi.  27-39  253 

give  notice  to  the  officials  of  the  Temple  that  on 
a  specified  day  the  vow  would  be  completed  and 
the  sacrifices  offered  in  accordance  with  the 
regulations ;  cf.  Num.  vi. 


Acts  xxi.  27-39. 
PAUL'S  ARREST  AT  JERUSALEM. 

27  And  when  the  seven  days  were  almost  ended,  the  Jews  which 
were  of  Asia,  when  they  saw  him  in  the  temple,  stirred  up 

28  all  the  people,  and  laid  hands  on  him,  crying  out,  Men 
of  Israel,  help  :  This  is  the  man,  that  teacheth  all  men 
every  where  against  the  people,  and  the  law,  and  this 
place  :  and  further  brought  Greeks  also  into  the  temple, 

29  and  hath  polluted  this  holy  place.  (For  they  had  seen 
before  with  him  in  the  city  Trophimus  an  Ephesian,  whom 
they  supposed  that   Paul   had    brought   into  the  temple.) 

30  And  all  the  city  was  moved,  and  the  people  ran  together  : 
and  they  took  Paul,  and  drew  him  out  of  the  temple  :  and 

31  forthwith  the  doors  were  shut.  And  as  they  went  about 
to  kill  him,  tidings  came  unto  the  chief  captain  of  the  band, 

32  that  all  Jerusalem  was  in  an  uproar  :  who  immediately  took 
soldiers  and  centurions,  and  ran  down  unto  them  :  and 
when  they  saw  the   chief  captain   and  the  soldiers,  they 

33  left  beating  of  Paul.  Then  the  chief  captain  came  near, 
and  took  him,  and  commanded  him  to  be  bound  with  two 
chains ;   and   demanded  who   he  was,  and  what   he   had 

34  done.  And  some  cried  one  thing,  some  another,  among 
the  multitude  :  and  when  he  could  not  know  the  certainty 
for  the  tumult,  he  commanded  him  to  be  carried  into  the 

35  castle.  And  when  he  came  upon  the  stairs,  so  it  was, 
that  he  was  borne  of  the  soldiers  for  the  violence  of  the 

36  people.     For  the  multitude  of  the  people  followed  after, 

37  crying.  Away  with  him.  And  as  Paul  was  to  be  led  into 
the  castle,  he  said  unto  the  chief  captain,  May  I  speak 


254   Westminster  New  Testament 

38  unto  thee?  Who  said,  Canst  thou  speak  Greek?  Art 
not  thou  that  Egyptian,  which  before  these  days  madest 
an  uproar,  and  leddest  out  into  the  wilderness  four  thou- 

39  sand  men  that  were  murderers?  But  Paul  said,  I  am  a 
man  which  am  a  Jew  of  Tarsus,  a  city  in  Cilicia,  a  citizen 
of  no  mean  city :  and,  I  beseech  thee,  suffer  me  to  speak 
unto  the  people. 

Just  before  the  completion  of  the  vow,  an 
attack  was  made  on  Paul  by  the  Jewish  mob, 
instigated  by  some  Jewish  visitors  from  the 
province  of  Asia,  who  charged  him  with  profaning 
the  Temple  by  introducing  a  Gentile  into  it.  An 
uproar  ensued,  and  Paul  would  probably  have  lost 
his  life  had  it  not  been  for  the  intervention  of  the 
captain  of  the  Roman  garrison,  who  came  with  a 
body  of  soldiers  and  rescued  Paul  from  the  crowd, 
and  carried  him  off  to  the  fortress  of  Antonia. 

27.  the  seven  days.  The  period  which  elapsed 
before  the  completion  of  the  vow. 

the  Jews  ...  of  Asia.  They  had  become 
acquainted  with  Paul  in  Asia.  Their  presence  in 
Jerusalem  is  accounted  for  by  the  fact  that  they 
had  come  up  to  keep  the  feast  of  Pentecost. 

28.  brought  Greeks  also  into  the  temple.  The 
Greeks  could  enter  "  the  Court  of  the  Gentiles ; " 
none  but  Jews,  however,  were  allowed  into  the  inner 
courts  of  the  Temple,  on  pain  of  death.  An  inscrip- 
tion has  been  discovered  on  a  pillar  which  formed 
part  of  "  the  middle  wall  of  partition "  between 
"  the  Court  of  the  Gentiles  "  and  the  Temple  proper, 
to  the  following  effect :  "  No  man  of  another  nation 
to  enter  within  the  fence  and  enclosure  round  the 
Temple.  And  whoever  is  caught  will  have  him- 
self to  blame  that  his  death  ensues." 

29.  Trophimus  the  Ephesian.  See  n.  on  xx.  4. 


Acts  xxi.  27-39  255 

30.  drew  him  (R.V,,  "dragged  him")  out  of 
the  Temple.  Lest  the  Temple  should  be  profaned 
by  his  murder. 

the  doors  were  shut.  Probably  by  the  Temple 
police,  to  prevent  any  damage  being  done  to  the 
buildings  in  the  riot. 

31.  chief  captain  of  the  band.  The  chief 
military  officer  of  the  garrison  which  the  Romans 
always  kept  in  the  fortress  of  Antonia — a  building 
adjoining  the  Temple — for  the  purpose  of  main- 
taining peace  in  the  city.  His  name  was  Claudius 
Lysias  (xxiii.  26). 

32.  centurions.     See  n.  on  X.  1. 

34.  into  the  castle.  The  fortress  of  Antonia, 
which  was  situated  on  the  north  side  of  the  Temple, 
and  communicated  with  it  by  means  of  cloisters 
and  stairs.  A  cohort  of  Roman  soldiers  was  always 
stationed  in  it  to  prevent  outbreaks  of  disorder, 
which  were  frequent  at  Jerusalem,  especially  at  the 
time  of  the  festivals. 

36.  Away  with  him  !  The  same  cry  which 
was  raised  by  the  Jewish  mob  against  Jesus 
(Luke  xxiii.  18). 

38.  Art  not  thou  then  that  Egyptian  ?  The 
chief  captain  had  come  to  the  conclusion  that  Paul 
was  the  Messianic  pretender,  known  as  the 
Egyptian,  who  had  recently  tried  to  raise  a  revolt 
against  Rome.  Josephus  tells  us  that  in  the  time 
of  Felix  the  Egyptian  gathered  together  30,000 
men  on  the  Mount  of  Olives  and  announced  that 
at  his  word  the  walls  of  the  city  would  fall  down. 
Felix,  however,  speedily  made  an  attack.  The 
Egyptian  fled,  and  the  greater  part  of  his  followers 
were  captured  or  slain.  There  is  a  discrepancy 
between  Josephus  and  Acts  with  regard  to  numbers. 


256   Westminster  New  Testament 

but  little  importance  need  be  attached  to  it,  as 
Josephus'  own  statements  are  not  consistent  on 
the  point.  In  another  place  he  puts  the  number 
of  killed  at  400  and  the  number  of  prisoners  at  200. 
that  were  murderers.  R.V.,  "of  the  Assassins." 
The  Assassins  were  a  secret  political  society  of 
Jewish  fanatics,  so  called  because  they  carried 
concealed  daggers  and  assassinated  their  opponents. 
Josephus  describes  them  thus:  '^^ There  sprang  up 
a  body  of  plunderers  in  Jerusalem  called  Sicarii. 
They  kill  men  by  daylight  in  the  midst  of  the  city. 
Particularly  at  the  feasts  they  mix  with  the  crowd, 
carrying  small  daggers  hid  under  their  clothes. 
With  these  they  wound  their  adversaries,  and  when 
they  have  fallen,  the  murderers  mix  with  the  crowd 
and  join  in  the  outcry  against  the  crime." 

39.  of  Tarsus  ...  no  mean  city.    Tarsus 

was  the  capital  of  Cilicia.  It  was  a  University 
town,  and  was  famous  for  its  philosophy  and 
culture.  It  was  at  this  time  one  of  the  great 
centres  of  Stoicism.  Strabo  ranks  Tarsus  even 
above  Athens  and  Alexandria  for  its  love  of  learn- 
ing, and  says  that  it  sent  its  scholars  all  over  the 
world. 


Acts  xxi.  40-xxii.  21. 

PAUL'S  DEFENCE  BEFORE  THE  JEWS. 

40  And  when  he  had  given  him  Hcence,  Paul  stood  on  the 
stairs,  and  beckoned  with  the  hand  unto  the  people.  And 
when  there  was  made  a  great  silence,  he  spake  unto  them 

1  in  the  Hebrew  tongue,  saying,  Men,  brethren,  and  fathers, 

2  hear  ye  my  defence  which  I  make  now  unto  you.     (And 
when  they  heard  that  he  spake  in  the  Hebrew  tongue  to 

3  them,  they  kept  the   more  silence :   and  he  saith,)  I  am 


Acts  xxi.  40-xxii.  21  257 

verily  a  man  which  am  a  Jew,  born  in  Tarsus,  a  city  in 
Cilicia,  yet  brought  up  in  this  city  at  the  feet  of  Gamaliel, 
and  taught  according  to  the  perfect  manner  of  the  law  of 
the  fathers,  and  was  zealous  toward  God,  as  ye  all  are  this 

4  day.     And  I  persecuted  this  way  unto  the  death,  binding 

5  and  delivering  into  prisons  both  men  and  women.  As  also 
the  high  priest  doth  bear  me  witness,  and  all  the  estate  of 
the  elders :  from  whom  also  I  received  letters  unto  the 
brethren,  and  went  to  Damascus,  to  bring  them  which 
were  there   bound   unto  Jerusalem,   for   to  be  punished. 

6  And  it  came  to  pass,  that,  as  I  made  my  journey,  and  was 
come   nigh   unto   Damascus   about   noon,  suddenly  there 

7  shone  from  heaven  a  great  light  round  about  me.  And 
I  fell  unto  the  ground,  and  heard  a  voice  saying  unto  me, 

8  Saul,  Saul,  why  persecutest  thou  me?  And  I  answered, 
Who  art  thou,  Lord  ?    And  he  said  unto  me,  I  am  Jesus 

9  of  Nazareth,  whom  thou  persecutest.  And  they  that  were 
with  me  saw  indeed  the  light,  and  were  afraid ;  but  they 

10  heard  not  the  voice  of  him  that  spake  to  me.  And  I  said, 
What  shall  I  do,  Lord?  And  the  Lord  said  unto  me. 
Arise,  and  go  into  Damascus ;  and  there  it  shall  be  told 

1 1  thee  of  all  things  which  are  appointed  for  thee  to  do.  And 
when  I  could  not  see  for  the  glory  of  that  light,  being  led 
by  the  hand  of  them  that  were   with   me,  I   came  into 

12  Damascus.  And  one  Ananias,  a  devout  man  according  to 
the  law,  having  a  good  report  of  all  the  Jews  which  dwelt 

13  there,  came  unto  me,  and  stood,  and  said  unto  me, 
Brother   Saul,    receive  thy  sight.      And   the  same  hour 

14  I  looked  up  upon  him.  And  he  said,  The  God  of  our 
fathers  hath  chosen  thee,  that  thou  shouldest  know  his 
will,  and  see  that  Just  One,  and  shouldest  hear  the  voice 

15  of  his  mouth.     For  thou  shalt  be  his  witness  unto  all  men 

16  of  what  thou  hast  seen  and  heard.  And  now  why  tarriest 
thou?  arise,  and  be  baptized,  and   wash  away  thy  sins, 

17  calling  on  the  name  of  the  Lord.  And  it  came  to  pass, 
that,  when  I  was  come  again  to  Jerusalem,  even  while  I 

18  prayed  in  the  temple,  I  was  in  a  trance ;   and   saw  him 

^7 


258   Westminster  New  Testament 

saying  unto  me,  Make  haste,  and  get  thee  quickly  out  of 
Jerusalem  :  for  they  will  not  receive  thy  testimony  concern- 

19  ing  me.     And  I  said,  Lord,  they  know  that  I  imprisoned 
and  beat  in  every  synagogue  them  that  believed  on  thee  : 

20  and  when  the  blood  of  thy  martyr  Stephen  was  shed,  I  also 
was  standing  by,  and  consenting  unto  his  death,  and  kept 

21  the  raiment  of  them  that  slew  him.      And  he  said  unto  me, 
Depart :  for  I  will  send  thee  far  hence  unto  the  Gentiles. 

After  obtaining  the  permission  of  Claudius  Lysias, 
Paul  addressed  his  fellow-countrymen  in  Hebrew 
from  the  steps  of  the  fortress  of  Antonia.  He  tries 
to  overcome  the  prejudice  of  his  opponents,,  by 
recounting  the  story  of  his  life.  He  shows  that 
at  one  time  he  had  been  as  bitterly  hostile  to 
Christianity  as  they  were^  but  that  hostility  had 
been  overpowered  by  the  vision  which  appeared  to 
him  on  the  road  to  Damascus.  The  speech  thus 
contains  the  second  of  the  three  accounts  of  the 
conversion  of  Paul  which  are  found  in  Acts  (see 
notes  on  ix.  1-9). 

40.  given  him  licence.  R.V.,  "given  him 
leave." 

in  the  Hebrew  tongue.  I.e.,  in  the  vernacular 
Hebrew  or  Aramaic,  as  it  is  called.  Paul  used 
Aramaic  in  order  to  conciliate  his  countrymen 
(see  xxii.  2). 

xxii.  3.  born  in  Tarsus.    See  n.  on  xxi.  39. 

brought  up  in  this  city.  We  do  not  know  at 
what  age  Paul  left  Tarsus  and  came  to  Jerusalem, 
but  at  any  rate  he  received  the  most  important 
part  of  his  education  at  Jerusalem. 

at  the  feet  of  Gamaliel.    See  n.  on  v.  34. 

taught  according  to,  etc.  R.V.,  "instructed 
according  to  the  strict  manner  of  the  law  of  our 
fathers."     Compare  Gal.  i.  13  ;  Phil.  iii.  4-6. 


Acts  xxi.  40-xxii.  21  259 

4.  and  I  persecuted  this  way  (R.V.,  "this 

Way").     See  n.  on  ix,  2. 

binding  and  delivering  into  prisons.  See 
ix.  1,  2,  xxvi.  10;  Gal.  i.  13. 

5.  all  the  estate  of  the  elders,  /.e.,  the  Jewish 

Council  or  Sanhedrin.     See  n.  on  iv.  5. 

letters  unto  the  brethren.    Compare  ix.  1,  2, 

xxvi.  12. 

6-10.  The  account  is  substantially  identical  with 
that  given  by  the  historian  in  chap.  ix.  For  the 
discrepancies  between  the  three  accounts  see  n. 
on  ix.  7. 

12.  Ananias,  a  devout  man.    This  account 

of  the  conversation  between  Ananias  and  Paul  is 
not  given  in  chap,  ix.,  which,  however,  recounts  the 
story  of  the  way  in  which  Ananias  was  divinely 
prepared  to  receive  Paul. 

14.  hath  chosen  thee,  etc  R.V.,  "hath  ap- 
pointed thee  to  know  his  will." 

see  that  Just  One.  R. V.,  "  see  the  Righteous 
One/'  i.e.,  Jesus.  Cp.  iii.  14,  where  Jesus  is 
called  "the  Holy  and  Just  One."     See  also  vii.  52. 

15.  a  witness  .  .  .  unto  all  men.  It  seems 
probable  that  Paul's  account  of  Ananias'  words  is 
coloured  by  later  events.  It  is  hardly  probable 
that  the  mission  to  the  Gentiles  was  laid  upon 
Paul  immediately  after  his  conversion,  though 
there  is  no  doubt  that  Paul  himself  dated  his  call 
to  work  amongst  the  Gentiles  back  to  his  conver- 
sion;  see  Gal.  i.  15,  I6. 

16.  be  baptized  and  wash  away  thy  sins. 
There  can  be  little  doubt  that  this  phrase  implies 
a  connection  between  baptism  and  the  forgiveness 
of  sins.  Compare  also  Eph.  v.  25,  26,  "  Christ  also 
loved  the  church  .  .   .  having  cleansed  it  by  the 


26o  Westminster  New  Testament 

washing  of  water  with  the  word ; "  Tit.  iii.  5, 
"  According  to  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration  and  the  renewing  of  the  Holy 
Ghost."  It  is  highly  probable  that  this  magical 
view  of  baptism  is  due  to  the  influence  of  the 
current  popular  conceptions  on  the  subject.  The 
poet  Ovid  in  a  well-known  passage  protests  against 
"  easy-going  people  who  think  that  the  sad  crime 
of  murder  can  be  removed  by  river  water"  (Fasti, 
ii.  45).  Many  instances  can  be  given  of  similar 
views  in  connection  with  Greek  and  Egyptian 
worship,  and  also  in  the  rites  of  Mithras  (see 
Pfleiderer,  Earhj  Christian  Conceptioji  of  Christ, 
pp.  11 7-1 24).  The  doctrine  of  Baptismal  Regenera- 
tion is  therefore  not  specifically  Christian,  but 
rather  seems  to  belong  to  the  large  class  of  super- 
stitious ideas  which  passed  into  Christianity  from 
paganism. 

17.  And  it  came  to  pass.  Three  years  must 
have  elapsed  between  this  and  the  previous  verse. 
See  n.  on  ix.  23. 

18.  I  was  in  a  trance  and  saw  him. 
Nothing  is  said  about  this  vision  which  came  to 
Paul  in  the  Temple  in  chap.  ix.  or  xxvi.,  and  there 
is  no  allusion  to  it  in  the  autobiographical  passage 
in  Galatians,  unless  i.  15,  1 6  may  be  taken  as  a 
reference  to  it ;  but  we  know  from  2  Cor.  xii.  1 
that  Paul  had  many  ''  visions  and  revelations  of 
the  Lord." 

19.  Lord,  they  know.  Paul  evidently  wished 
to  remain  in  Jerusalem,  and  so  he  makes  excuses 
for  the  unreadiness  of  the  Church  to  receive  him. 

20.  the  blood  of  thy  martyr  Stephen.  R.V., 
"the  blood  of  Stephen  thy  witness."  For  Paul's 
participation  in  the  martyrdom,  see  vii.  58. 


Acts  xxii.  22-29  261 

Acts  xxii.  22-29. 
THE  EFFECT  OF  PAUL'S  SPEECH. 

22  And  they  gave  him  audience  unto  this  word,  and  then 
lifted  up  their  voices,  and  said,  Away  with  such  a  fellow 
from   the   earth :   for  it   is  not   fit   that  he   should    live. 

23  And  as  they  cried  out,  and  cast  off  their  clothes,  and  threw 

24  dust  into  the  air,  the  chief  captain  commanded  him  to 
be  brought  into  the  castle,  and  bade  that  he  should  be 
examined   by  scourging  ;    that   he  might  know  wherefore 

25  they  cried  so  against  him.  And  as  they  bound  him  with 
thongs,  Paul  said  unto  the  centurion  that  stood  by,  Is  it 
lawful  for  you  to  scourge  a  man  that  is  a  Roman,  and 

26  uncondemned  ?  When  the  centurion  heard  that,  he  went 
and  told  the  chief  captain,  saying.  Take  heed  what  thou 

27  doest :  for  this  man  is  a  Roman.  Then  the  chief  captain 
came,  and  said  unto  him,  Tell  me,   art  thou  a  Roman  ? 

28  He  said,  Yea.  And  the  chief  captain  answered,  With  a 
great  sum  obtained  I  this  freedom.     And  Paul  said,  But 

29  I  was  free  born.  Then  straightway  they  departed  from 
him  which  should  have  examined  him  :  and  the  chief 
captain  also  was  afraid,  after  he  knew  that  he  was  a  Roman, 
and  because  he  had  bound  him. 

The  Jewish  mob  listened  to  Paul's  apologia 
without  interruption  until  he  uttered  the  hated 
word  "  Gentile."  Then  they  broke  out  into  a 
frenzy  of  excitement,  and  made  preparations  to 
stone  him.  The  chief  captain,  however,  intervened, 
and  Paul  was  carried  into  the  fortress  of  Antonia. 
The  captain  then  ordered  his  officers  to  torture 
Paul  into  confessing  his  crime.  Paul  protested 
against  the  illegality  of  the  order  on  the  grounds 
of  his  Roman  citizenship.  The  protest  was  accepted 
and  the  order  cancelled. 


262   Westminster  New  Testament 

22.  unto  this  word.  I-e.,  the  word  "  Gentile." 
See  ver.  21. 

23.  cast  off  their  garments.  Probably,  as  in 
vii.  58,  that  they  might  be  able  to  stone  Paul. 

24.  examined  by  scourging.  Torture  was 
commonly  resorted  to  as  a  means  of  extorting  a 
confession  from  the  prisoner. 

25.  as  they  bound  him  with  thongs.  R.V., 
"when  they  had  tied  him  up  with  the  thongs." 
Under  the  Roman  system  of  scourging,  the  culprit 
was  stripped  and  tied  in  a  bending  posture  to  a 
pillar,  or  stretched  on  a  frame,  and  the  punishment 
was  inflicted  with  a  scourge  made  of  leathern 
thongs  weighted  with  shai-p  pieces  of  bone  or  lead. 
The  thongs  mentioned  in  the  present  passage  seem 
to  be  the  straps  with  which  Paul  was  bound  to  the 
pillar.  If  they  refer  to  the  thongs  of  the  scourge, 
it  would  be  necessary  to  translate  the  sentence, 
"when  they  had  tied  him  up  for  the  thongs." 

a  man  that  is  a  Roman.  See  n.  on  xvi.  37. 
The  captain  had  been  guilty  of  a  double  illegality : 
(1)  in  ordering  a  Roman  citizen  to  be  scourged  ;  (2) 
in  condemning  a  prisoner  without  a  trial. 

28.  With  a  great  sum  obtained  I  this 
freedom  (R. v.,  "this  citizenship").  In  the  time 
of  the  Emperor  Claudius  the  privilege  of  Roman 
citizenship  was  sold  to  provincials  by  court  officials, 
and  it  was  in  this  way  that  the  chief  captain  had 
obtained  it. 

I  was  free  born.  R.  V.,  "I  am  a  Roman  bom." 
Paul's  father  or  one  of  his  ancestors  must  have 
received  the  citizenship  as  a  reward  for  service 
rendered  to  Rome. 

29.  should  have  examined  him.  I.e.,  by 
torture      See  ver.  24. 


Acts  xxii.  30-xxiii.  10         263 

Acts  xxii.  30-xxiii.  10. 

PAUL  BEFORE  THE  COUNCIL. 

30  On  the  morrow,  because  he  would  have  known  the 
certainty  wherefore  he  was  accused  of  the  Jews,  he  loosed 
him  from  his  bands,  and  commanded  the  chief  priests  and 
all  their  council  to  appear,  and  brought  Paul  down,  and 

1  set  him  before  them.  And  Paul,  earnestly  beholding  the 
council,  said,  Men  and  brethren,  I  have  lived  in  all  good 

2  conscience  before  God  until  this  day.  And  the  high  priest 
Ananias  commanded  them  that  stood  by  him  to  smite  him 

3  on  the  mouth.  Then  said  Paul  unto  him,  God  shall  smite 
thee,  thou  whited  wall :  for  sittest  thou  to  judge  me  after 
the  law,  and  commandest  me  to  be  smitten  contrary  to  the 

4  law?    And  they  that  stood  by  said,  Revilest  thou  God's 

5  high  priest?  Then  said  Paul,  I  wist  not,  brethren,  that 
he  was  the  high  priest :  for  it  is  written.  Thou  shall  not 

6  speak  evil  of  the  ruler  of  thy  people.  But  when  Paul  per- 
ceived that  the  one  part  were  Sadducees,  and  the  other 
Pharisees,  he  cried  out  in  the  council.  Men  and  brethren, 
I  am  a  Pharisee,  the  son  of  a  Pharisee  :  of  the  hope  and 

7  resurrection  of  the  dead  I  am  called  in  question.  And 
when  he  had  so  said,  there  arose  a  dissension  between  the 
Pharisees   and    the   Sadducees :    and    the   multitude   was 

8  divided.  For  the  Sadducees  say  that  there  is  no  resur- 
rection,   neither    angel,    nor    spirit :    but    the    Pharisees 

9  confess  both.  And  there  arose  a  great  cry :  and  the 
scribes  that  were  of  the  Pharisees'  part  arose,  and  strove, 
saying.  We  find  no  evil  in  this  man  :  but  if  a  spirit  or  an 
angel  hath  spoken  to  him,  let  us  not  fight  against  God. 

10  And  when  there  arose  a  great  dissension,  the  chief  captain, 
fearing  lest  Paul  should  have  been  pulled  in  pieces  of  them, 
commanded  the  soldiers  to  go  down,  and  to  take  him  by 
force  from  among  them,  and  to  bring  him  into  the  castle. 

Unable  to   discover  the  grounds  of  the  Jewish 


264   Westminster  New  Testament 

hostility  against  Paul  or  to  find  out  his  crimCj 
Claudius  Lysias  determined  to  bring  him  before 
the  Council.  When  the  Council  met,  a  scene  of 
great  disorder  ensued.  The  High  Priest  Ananias 
refused  Paul  a  hearing,  and  ordered  some  by- 
standers to  smite  him  on  the  mouth.  Paul 
retaliated  sharply,  calling  Ananias  "  a  whited 
wall."  A  protest  was  raised,  and  Paul  subsequently 
adopted  a  more  conciliatory  tone.  By  a  skilful 
and  adroit  move,  he  created  dissension  between 
the  two  rival  parties  on  the  Council,  and  secured 
the  sympathy  of  the  Pharisees.  A  serious  uproar 
followed,  and  fearing  that  the  consequences 
might  be  serious,  the  chief  captain  rescued  Paul  by 
force  and  took  him  back  into  the  fortress  of  Antonia. 

30.  he  loosed  him  from  his  bands.  The 
last  three  words  are  omitted  by  the  R.V.  They 
evidently  ought  not  to  be  in  the  Text,  because 
as  a  Roman  citizen  Paul  was  exempt  from  chains. 
"Loosed  him"  must  therefore  mean  "  loosed  him 
from  confinement." 

all  their  council.     See  n.  on  iv.  5. 

xxiii.  1.  earnestly  beholding.  R.V.,  "  looking 
stedfastly." 

I  have  lived.  The  Greek  word  used  here 
means  "  I  have  lived  as  a  citizen,"  and  so  the 
phrase  refers  to  Paul's  public  life  as  a  member  of 
the  Jewish  community. 

in  all  good  conscience.  There  is  a  difference 
between  the  meaning  of  the  Greek  word  trans- 
lated "  conscience  "  and  our  modem  conception  of 
conscience.  The  Greek  word  denotes  a  faculty 
which  passes  judgment  on  actions  after  they  have 
been  done.  Conscience  therefore  did  not  mean 
to  Paul,  as  it  means  to  us,  the  source  of  all  moral 


Acts  xxii.  30-xxiii.  10        265 

obligation,  but  rather  a  faculty  which  expressed 
approval  or  disapproval  of  deeds  already  done. 
The  clause  therefore  means :  "  My  public  life  has 
been  devoted  to  the  service  of  God  and  has  met 
with  the  approval  of  my  conscience."  The  word 
occurs  several  times  in  Paul's  Epistles,  but  never 
elsewhere  in  the  New  Testament,  except  in  1  Pet. 
ii.  19  and  John  viii.  9. 

2.  Ananias  was  High  Priest  from  47-59  a.d. 
According  to  Josephus,  he  was  a  most  unscrupulous 
man, — "a  great  hoarder  up  of  money," — collecting 
his  tithes  by  violence  from  the  threshing-floors, 
and  defrauding  the  inferior  priests  of  their  dues. 
In  the  reign  of  Claudius  he  was  summoned  to 
Rome,  in  52  a.d.,  on  account  of  his  suspected 
complicity  in  a  massacre  of  the  Samaritans,  but 
was  acquitted  through  the  influence  of  Agrippa  11. 
He  met  with  a  violent  end,  being  murdered  by 
the  insurgents  at  the  time  of  the  great  rebellion 
in  Jerusalem. 

3.  God  shall  smite  thee.  Paul's  passionate 
outburst  stands  in  striking  contrast  to  the  meek- 
ness displayed  by  Jesus  under  similar  circum- 
stances. The  prophecy  was  fulfilled.  See  n.  on 
ver.  2. 

whited  wall.  Compare  "whited  sepulchres," 
Matt,  xxiii.  27.  A  proverbial  expression,  indicating 
that  Ananias  was  not  what  he  seemed  to  be — i.e., 
a  minister  of  justice. 

after  the  law.  R.V.,  "  according  to  the  law." 
5.  I  wist  not,  etc.  A  great  deal  of  unnecessary 
difficulty  has  been  discovered  in  these  words. 
The  meaning  is  quite  simple.  Paul  simply  states 
the  fact  that  he  was  not  aware  that  Ananias  was 
the   High   Priest.     The  question  has  been  asked. 


266  Westminster  New  Testament 

How  could  Paul  plead  ignorance,  as  Ananias' 
position  as  president  of  the  Council  would  make 
his  office  clear?  The  probable  answer  is,  that 
Ananias  may  not  have  been  presiding  on  this 
occasion ;  Lysias  had  summoned  a  special  meeting 
of  the  Council,  and  so  he  may  have  conducted  the 
inquiry  himself. 
Thou  shalt  not  speak  evil  of  the  ruler 

(R.V.,  "a.  ruler").     The  quotation  is  taken   from 
Ex.  xxii.  28. 

6.  But  when  Paul  perceived.  Luke  repre- 
sents Paul  as  deliberately  intending  to  sow 
dissension  between  the  different  parties  in  the 
Council,  in  order  to  divert  the  attack  from  himself. 
Even  if  Luke  is  right,  there  is  no  reason  why 
Paul's  brilliant  piece  of  tactics  should  be  con- 
demned on  ethical  grounds.  If  his  statements 
had  been  insincere  or  untrue  to  fact,  the  case 
would  be  different.  At  the  worst,  all  that  Paul 
did  was  to  state  the  charge  against  himself  in  a 
form  which  he  knew  would  provoke  a  controversy 
between  the  Pharisees  and  the  Sadducees,  hoping 
that  the  strife  between  the  two  parties  would  lead 
to  his  own  escape.  If  the  Council  of  Jerusalem 
had  been  an  ideal  court  of  justice,  we  might  have 
required  an  ideal  course  of  action  from  Paul,  but 
we  must  remember  that  he  was  arguing  before  a 
tribunal  which  was  bent  upon  perpetrating  an  act 
of  gross  injustice,  and  adopted  the  only  available 
method  of  saving  himself  from  an  illegal  con- 
demnation. Moreover,  before  we  condemn  Paul, 
we  must  assure  ourselves  that  Luke  is  connect  in 
imputing  the  motive  to  his  conduct.  It  is  by  no 
means  outside  the  bounds  of  possibility  that  Paul's 
action    may   have    been   quite   disingenuous,   and 


Acts  xxii.  30-xxiii.  10        267 

that  the  effect  which  it  produced  led  the  historian 
or  his  informant  to  regard  it  as  a  deliberate  scheme 
to  introduce  division  into  the  Council. 

the  son  of  a  Pharisee.      R.V.,  «a  son  of 

Pharisees."  Paul's  family  for  at  least  two  genera- 
tions must  have  belonged  to  the  Pharisaic  party. 

^  of  (R.V., "  touching  ")  the  hope  and  resurrec- 
tion. The  two  words, ''  hope  "  and  ^^  resurrection," 
contain  separate  ideas.  The  phrase  is  not  "  hope 
of  the  resuiTection,"  but  "^  hope  and  the  resur- 
rection." "  Hope  "  must  be  taken  in  a  wide  sense, 
"  our  hope  for  the  future,"  though,  of  course,  this 
"  hope  "  is  necessarily  conditioned  by  and  dependent 
on  a  belief  in  the  resurrection.  In  the  allusion 
which  Paul  makes  to  his  statement  in  xxiv.  21,  the 
word  "hope"  is  omitted. 

7.  and  the  multitude  was  divided.  R.V., 
"  the  assembly  was  divided." 

8.  there  is  no  resurrection.  This  statement 
is  borne  out  by  the  testimony  of  Josephus,  who 
says  that  the  Sadducees  "  take  away  the  belief  in 
the  immortal  existence  of  the  soul." 

9.  a  great  cry.    11. V.,  "  clamour." 

scribes  ...  of  the  Pharisees'  part.  The 
"  scribes "  were  the  skilled  interpreters  of  the 
Scripture  —  Biblical  experts,  so  to  speak.  Most 
of  them,  but  not  all  (compare  Mark  ii.  I6;  Luke 
V.  30),  were  associated  with  the  Pharisees,  with 
whom  they  are  generally  connected  in  the  New 
Testament. 

let  us  not  fight  against  God.  These  words 
ought  to  be  omitted,  as  in  the  R.V.  This  leaves 
the  sentence  apparently  incomplete.  It  is  probably 
an  exclamatory  phrase — "  What  if  a  spirit  hath 
spoken  to  him,  or  an  angel !  " 


268   Westminster  New  Testament 

Acts  xxiii.  11-22, 
THE  JEWISH  CONSPIRACY  AGAINST  PAUL. 

11  And  the  night  following  the  Lord  stood  by  him,  and  said, 
Be  of  good  cheer,  Paul :  for  as  thou  hast  testified  of  me 
at  Jerusalem,  so  must  thou  bear  witness  also  at  Rome. 

12  And  when  it  was  day,  certain  of  the  Jews  banded  together, 
and  bound  themselves  under  a  curse,  saying  that  they  would 

13  neither  eat  nor  drink  till  they  had  killed  Paul.  And  they 
were  more  than  forty  which  had  made  this   conspiracy. 

14  And  they  came  to  the  chief  priests  and  elders,  and  said, 
We  have  bound  ourselves  under  a  great  curse,  that  we  will 

15  eat  nothing  until  we  have  slain  Paul.  Now  therefore  ye 
with  the  council  signify  to  the  chief  captain  that  he  bring 
him  down  unto  you  to  morrow,  as  though  ye  would  enquire 
something  more  perfectly  concerning  him  :  and  we,  or  ever 

16  he  come  near,  are  ready  to  kill  him.  And  when  Paul's 
sister's   son   heard  of  their  lying  in  wait,  he   went  and 

17  entered  into  the  castle,  and  told  Paul.  Then  Paul  called 
one  of  the  centurions  unto  him,  and  said.  Bring  this  young 
man  unto  the  chief  captain  :  for  he  hath  a  certain  thing  to 

18  tell  him.  So  he  took  him,  and  brought  him  to  the  chief 
captain,  and  said,  Paul  the  prisoner  called  me  unto  him, 
and  prayed  me  to  bring  this  young  man  unto  thee,  who 

19  hath  something  to  say  unto  thee.  Then  the  chief  captain 
took  him  by  the  hand,  and  went  with  him  aside  privately, 

20  and  asked  him.  What  is  that  thou  hast  to  tell  me  ?  And 
he  said.  The  Jews  have  agreed  to  desire  thee  that  thou 
wouldest  bring  down  Paul  to  morrow  into  the  council,  as 
though  they  would  enquire  somewhat  of  him   more  per- 

21  fectly.  But  do  not  thou  yield  unto  them  :  for  there  lie  in 
wait  for  him  of  them  more  than  forty  men,  which  have 
bound  themselves  with  an  oath,  that  they  will  neither  eat 
nor  drink  till  they  have  killed  him :    and  now  are  they 

22  ready,  looking  for  a  promise   from   thee.     So   the  chief 


Acts  xxiii.  11-22  269 

captain  then  let  the  young  man  depart,  and  charged 
him,  See  thou  tell  no  man  that  thou  hast  shewed  these 
things  to  me. 

The  Council  having  been  thwarted  in  its  attempt 
to  get  rid  of  Paul,  owing  to  its  own  divisions  and 
the  careful  protection  of  Claudius  Lysias,  a  band  of 
Jews,  more  than  forty  in  number,  formed  a  plot  to 
assassinate  him.  They  arranged  with  the  Council 
to  ask  Lysias  to  bring  Paul  down  again  for  further 
examination,  and  detei*mined  to  murder  him  on  the 
way  from  the  fortress  of  Antonia  to  the  Council 
chamber.  Information,  however,  reached  the  ears 
of  Paul's  nephew,  and  he  disclosed  the  plot  to  the 
governor. 

1 1.  thou  must  bear  witness  also  at  Rome. 

It  had  been  Paul's  ambition  for  some  time  to  go  to 
Rome  (see  xix.  21;  Rom.  i.  11-13).  This  vision 
introduces  the  third  section  of  Acts  (see  n.  on 
i.  8),  and  leads  up  to  the  climax  of  the  book. 

12.  certain  of  the  Jews.  The  first  two  words 
are  omitted  in  the  R.V. 

14.  We  have  bound  ourselves.  Literally, 
"With  a  curse  have  we  cursed  ourselves," — a 
Hebrew  mode  of  expression,  denoting  intensity  of 
feeling  and  earnestness  of  action. 

15.  to  morrow.  Omitted  in  R.V.,  which  trans- 
lates "  that  he  bring  him  down  unto  you,  as  though 
ye  would  judge  of  his  case  more  exactly." 

16.  Paul's  sister's  son.  This  is  the  only  refer- 
ence we  have  to  Paul's  relatives.  Paul's  sister  and 
her  family  probably  resided  in  Jerusalem. 

20.  as  though  they  would  enquire.  The 
R.V.  substitutes  "  thou  "  for  "  they."  The  change 
represents  an  attempt  on  the  part  of  the  conspirators 


270   Westminster  New  Testament 

to  throw  the  responsibility  on  to  Claudius  Lysias, 
and  is  probably  meant  to  be  an  improvement  on 
the  scheme  in  ver.  15. 


Acts  xxiii.  23-35. 
CLAUDIUS  LYSIAS  SENDS  PAUL  TO  FELIX. 

23  And  he  called  unto  him  two  centurions,  saying,  Make 
ready  two  hundred  soldiers  to  go  to  Cassarea,  and  horsemen 
threescore  and  ten,  and  spearmen  two  hundred,  at  the  third 

24  hour  of  the  night ;  and  provide  them  beasts,  that  they 
may   set   Paul   on,    and   bring   him   safe   unto   Felix   the 

25  governor.      And   he   wrote   a   letter   after    this    manner : 

26  Claudius  Lysias  unto  the  most   excellent  governor   Felix 

27  sendeth  greeting.  This  man  was  taken  of  the  Jews,  and 
should  have  been  killed  of  them  :  then  came  I  with  an 
army,  and  rescued  him,  having  understood  that  he  was  a 

28  Roman.  And  when  I  would  have  known  the  cause  where- 
fore   they  accused  him,   I  brought   him   forth   into   their 

29  council :  whom  I  perceived  to  be  accused  of  questions  of 
their  law,  but  to  have  nothing  laid  to  his  charge  worthy  of 

30  death  or  of  bonds.  And  when  it  was  told  me  how  that  the 
Jews  laid  wait  for  the  man,  I  sent  straightway  to  thee,  and 
gave  commandment  to  his  accusers  also  to  say  before  thee 

31  what  they  had  against  him.  Farewell.  Then  the  soldiers, 
as  it  was  commanded  them,  took  Paul,  and  brought  him  by 

32  night  to  Antipatris.     On  the  morrow  they  left  the  horse- 

33  men  to  go  with  him,  and  returned  to  the  castle  :  who, 
when  they  came  to  Caesarea,  and  delivered  the  epistle  to  the 

34  governor,  presented  Paul  also  before  him.  And  when  the 
governor  had  read  the  letter,  he  asked  of  what  province  he 
was.     And  when  he   understood  that  he  was  of  Cilicia ; 

35  I  will  hear  thee,  said  he,  when  thine  accusers  are  also 
come.  And  he  commanded  him  to  be  kept  in  Herod's 
judgment  hall. 


Acts  xxiii.  23-35  271 

Fearing  for  the  safety  of  his  prisoner  in  the  face 
of  the  plot  which  had  been  formed  against  him, 
Claudius  Lysias  determined  to  send  Paul  to  the 
Roman  procurator  Felix,  at  Caesarea.  The  journey 
to  Cgesarea  represents  the  first  stage  in  Paul's 
progress  to  Rome. 

23.  Make  ready,  etc.  Lysias  took  extreme 
precautions  for  Paul's  protection.  A  bodyguard  of 
470  soldiers  for  a  single  prisoner  seems  excessive, 
though  it  was  undoubtedly  necessary  in  view  of 
the  disturbed  condition  of  Jerusalem.  The  body- 
guard was  composed  of  three  classes :  (a)  200 
ordinary  soldiers,  (b)  70  cavalry,  (c)  200  spearmen. 
It  is  difficult  to  decide  what  exactly  the  third  class 
represents.  The  most  probable  view  is  that  they 
were  light-armed  native  troops  carrying  javelins. 

to  go  to  Caesarea.  Caesarea  was  the  official 
residence  of  the  Roman  governor ;  cf.  xxi.  8. 

24.  Felix  the  governor.  Felix  was  the 
Roman  procurator  of  Judaea.  He  owed  his  ap- 
pointment to  the  influence  of  his  brother  Pallas, 
the  notorious  freedman  and  court  favourite  of  the 
Emperor  Claudius.  Jewish  and  Roman  historians 
unite  in  describing  him  as  a  cruel  and  profligate 
ruler.  Tacitus,  for  instance,  says  of  him  that  "he 
thought  that  he  could  do  any  evil  act  with  im- 
punity," since  he  had  so  much  influence  behind 
him  at  the  court.  He  was  finally  recalled  to  Rome 
in  disgrace.  For  his  relations  with  Herod  and  his 
intrigue  with  Drusilla,  see  n.  on  xxiv.  24. 

26.  the  most  excellent  governor.  This 
phrase  would  be  more  aptly  translated,  "to  his 
excellency  the  governor  Felix."  The  same  word 
is  used  of  Theophilus  in  i.  1  (see  note). 

27.  should  have  been  killed.    A  misleading 


272   Westminster  New  Testament 

rendering.      R.V.,   "was    about    to    be    slain    of 
them." 
29.   accused   of  questions   of  their   law. 

Compare  the  attitude  of  Gallio  at  Corinth,  xviii.  14. 

31.  Antipatris.  A  town  42  miles  from  Jerusalem 
and  26  from  Caesarea.  It  had  been  rebuilt  by 
Herod  the  Great,  and  called  Antipatris  in  memory 
of  his  father,  Antipater. 

32.  left  the   horsemen  to   go   with  him. 

There  was  no  need  for  the  whole  bodyguard  to 
proceed  farther,  so  the  400  soldiers  returned,  and 
left  the  70  cavalrymen  to  conduct  Paul  to  Caesarea. 

34.  of  what  province  he  was.  The  question 
was  asked  in  order  that  Felix  might  find  out 
whether  Paul's  case  came  under  his  jurisdiction. 
The  answer  satisfied  him  on  the  point.  Cilicia, 
like  Judaea,  was  attached  to  the  province  of  Syria, 
and  Felix  therefore  was  bound  to  try  the  case  as 
deputy  for  his  superior  officer,  the  Legate  of  Syria. 

35.  in  Herod's  judgment  hall.  R.V.,  "in 
Herod's  palace."  The  Greek  word  never  means 
"judgment  hall."  The  building  in  question  had 
probably  been  erected  by  Herod  as  a  palace  for  his 
own  use,  but  was  now  used  as  a  residence  for  the 
Roman  governor. 

Acts  xxiv.  1-26. 

THE  TRIAL  OF  PAUL  BEFORE  FELIX. 

L  The  Case  for  the  Prosecution 
(Acts  xxiv.  1-9). 

And  after  five  days  Ananias  the  high  priest  descended  with 

the  elders,  and  with  a  certain  orator  named  TertuUus,  who 

2  informed  the  governor  against  Paul.     And  when  he  was 


Acts  xxiv.  1-9  273 

called  forth,  Tertullus  began  to  accuse  him,  saying,  Seeing 
that  by  thee  we  enjoy  great  quietness,  and  that  very  worthy 

3  deeds  are  done  unto  this  nation  by  thy  providence,  we 
accept  it  always,  and  in  all  places,  most  noble  Felix,  with 

4  all  thankfulness.  Notwithstanding,  that  I  be  not  further 
tedious  unto  thee,  I  pray  thee  that  thou  wouldest  hear  us 

5  of  thy  clemency  a  few  words.  For  we  have  found  this 
man  a  pestilent  fellow,  and  a  mover  of  sedition  among  all 
the  Jews  throughout  the  world,  and  a  ringleader  of  the  sect 

6  of  the  Nazarenes :  who  also  hath  gone  about  to  profane 
the  temple  :    whom   we   took,   and   would   have  judged 

7  according  to  our  law.  But  the  chief  captain  Lysias  came 
upon  us,  and  with  great  violence  took  him  away  out  of  our 

8  hands,  commanding  his  accusers  to  come  unto  thee  :  by 
examining  of  whom  thyself  mayest  take  knowledge  of  all 

9  these  things,  whereof  we  accuse  him.  And  the  Jews  also 
assented,  saying  that  these  things  were  so. 

After  a  delay  of  a  few  days  to  enable  the 
accusers  to  reach  Caesarea,  Paul's  trial  before  Felix 
commenced.  The  case  for  the  prosecution  was  pre- 
sented by  an  advocate  or  barrister,  as  we  should 
term  him,  named  Tertullus.  The  specific  charges 
made  against  Paul  were  as  follows :  (l)  he  was  a 
disturber  of  the  peace,  "a  mover  of  insurrections 
among  Jews  throughout  the  world  ; "  (2)  he  was  a 
ringleader  of  the  sect  of  the  Nazarenes ;  (3)  he 
had  attempted  to  profane  the  Temple. 

1.  Ananias.     See  n.  on  xxiii.  2. 

a  certain  orator.  R.V.,  "  with  an  orator,  one 
Tertullus."  The  word  ^^ orator"  is  equivalent  to 
our  "  advocate  "  or  "  barrister." 

2.  Seeing  that  by  thee.  Tertullus  attempts  to 
obtain  the  favour  of  Felix  by  unscrupulous  flattery. 

we  enjoy  great  quietness.     R.V.,  "much 
peace."     This  statement  is  in  direct  opposition  to 
18 


274   Westminster  New  Testament 

facts.  The  procuratorship  of  Felix  was  characterised 
by  an  unusual  number  of  outbreaks  of  lawlessness. 
very  worthy  deeds  are  done  unto  this 
nation.  R.V.,  "  evils  are  corrected  for  this  nation." 
The  change  is  due  to  an  alteration  in  the  Text. 
The  R.V.  makes  the  flattery  of  Tertullus  still  more 
conspicuous.  If  there  was  one  man  who  was  less 
worthy  than  most  of  his  contemporaries  to  bear  the 
title  of  Reformer,  it  was  Felix. 

5.  a  pestilent  fellow.  Literally,  "a  plague," 
"a  pestilence." 

a  mover  of  sedition.  R.V., "  a  mover  of  insur- 
rections." This  charge  was  very  skilfully  entered 
on  the  indictment.  The  word  ^'  insurrection  "  was 
certain  to  frighten  Felix,  and  would  therefore  lead 
him  to  condemn  Paul  at  once. 

a  ringleader  ...  of  the  Nazarenes.  Felix 
would  probably  be  familiar  with  the  action  of  his 
predecessor  Pilate  in  allowing  Jesus  to  be  crucified. 
Tertullus  hints  that  if  he  wished  to  follow  pre- 
cedent, he  would  take  the  same  course  with  Paul. 

6.  hath  gone  about  to  profane.  R.V., 
^'who  moreover  assayed  to  profane  the  temple." 
Cf  xxi.  28,  29. 

6-8.  The  words  from  the  latter  part  of  ver.  6, 
beginning  with  the  phrase,  ^^and  would  have 
judged,"  down  to  the  end  of  the  first  clause  in 
ver.  8,  ^^  commanding  his  accusers  to  come  unto 
thee,"  are  omitted  in  the  best  MSS.  and  the  R.V. 

8.  by  examining  of  whom.  In  the  A.V.  the 
antecedent  to  "whom"  is  "the  accusers."  It  is  clear, 
however,  from  the  Greek  that  the  pronoun  refers 
to  Paul.  The  mistake  of  the  A.V.  is  due  to  the 
insertion  of  the  omitted  clauses  in  vers.  6—8.  The 
R.V.  makes   the  meaning  of  the  verse  clear   by 


Acts  xxiv.  10-21  275 

translating,  "from  whom  thou  wilt  be  able,  by 
examining  him  thyself,  to  take  knowledge  of  all 
these  things,  whereof  we  accuse  him." 


THE  TRIAL  OF  PAUL  BEFORE 
FELIX — {continued). 

II.  Paul's  Defence  (Acts  xxiv.  10-21). 

ID  Then  Paul,  after  that  the  governor  had  beckoned  unto  him 
to  speak,  answered,  Forasmuch  as  I  know  that  thou  hast 
been  of  many  years  a  judge  unto  this  nation,  I  do  the  more 

11  cheerfully  answer  for  myself:  because  that  thou  mayest 
understand,  that  there  are  yet  but  twelve  days  since  I  went 

12  up  to  Jerusalem  for  to  worship.  And  they  neither  found 
me  in  the  temple  disputing  with  any  man,  neither  raising 
up  the  people,  neither  in  the  synagogues,  nor  in  the  city  : 

13  neither  can  they  prove  the  things  whereof  they  now  accuse 

14  me.  But  this  I  confess  unto  thee,  that  after  the  way  which 
they  call  heresy,  so  worship  I  the  God  of  my  fathers, 
believing  all  things  which  are  written  in  the  law  and  in 

1 5  the  prophets  :  and  have  hope  toward  God,  which  they 
themselves  also  allow,  that  there  shall  be  a  resurrection  of 

16  the  dead,  both  of  the  just  and  unjust.  And  herein  do 
I  exercise  myself,   to  have  always  a  conscience  void   of 

17  offence  toward  God,  and  toward  men.  Now  after  many 
years  I  came  to  bring  alms  to  my  nation,  and  offerings. 

18  Whereupon  certain  Jews  from  Asia  found  me  purified  in 

19  the  temple,  neither  with  multitude,  nor  with  tumult.  Who 
ought  to  have  been  here  before  thee,  and  object,  if  they 

20  had  ought  against  me.  Or  else  let  these  same  here  say,  if 
they  have  found  any  evil  doing  in  me,  while  I  stood  before 

21  the  council,  except  it  be  for  this  one  voice,  that  I  cried 
standing  among  them,  Touching  the  resurrection  of  the 
dead  I  am  called  in  question  by  you  this  day. 


276  Westminster  New  Testament 

After  Tertullus  had  set  forth  the  case  for  the 
prosecution,  Felix  called  upon  Paul  to  defend  him- 
self. Paul  in  his  speech  rebutted  the  charges 
which  had  been  made  against  him  by  (1)  giving  a 
brief  history  of  the  circumstances  connected  with  his 
visit  to  Jerusalem  ;  (2)  commenting  on  the  absence 
of  any  evidence  in  support  of  the  accusations ; 
(3)  showing  that  his  real  accusers — the  Jews  from 
Asia — had  not  been  summoned  to  Csesarea  to  give 
evidence ;  (4)  stating  that  his  intentions  in  coming 
to  Jerusalem  had  been  absolutely  peaceful,  and  that 
he  himself  was  in  no  way  responsible  for  the  tumult. 

10.  Forasmuch  as  I  know.  The  quiet 
dignity  and  truthfulness  of  Paul's  opening  words 
compare  favourably  with  the  fulsome  and  false 
flattery  of  Tertullus. 

of  many  years.  Felix  had  probably  been 
appointed  in  52,  and  so  had  held  office  for  four  or 
five  years.  It  is  not  unlikely,  too,  that  before  his  own 
appointment  he  may  have  been  associated  with  his 
predecessor  Cumanus  in  the  government  of  Judaea. 

11.  there  are  yet  but  twelve  days.  H.V.,  "it 
is  not  more  than  twelve  days  since  I  went  up,"  etc. 
Paul  is  calling  attention  to  the  brevity  of  his  visit 
to  Jerusalem  in  order  to  show  that  the  time  was 
quite  inadequate  for  the  offences  mentioned  in  the 
indictment. 

14.  after  the  way  which  they  call  heresy. 
R.V.,  "after  the  Way  which  they  call  a  sect." 
Observe  the  two  important  changes  :  (a)  "  way  "  is 
spelt  with  a  capital  W,  to  indicate  that  it  was  a 
title  of  the  Christian  religion  (see  n.  on  ix.  2) ;  (6)  the 
term  "sect"  is  substituted  for  "  heresy."  The  Greek 
word  is  the  same  as  that  employed  in  ver.  5  in  the 
phrase  "  the  sect  of  the  Nazarenes." 


Acts  xxiv.  IO-2I  277 

15.  a  hope  ...  a  resurrection  of  the  just  and 

the  unjust.  Paul's  words  seem  to  imply  that  a 
belief  in  the  resmrection  and  in  future  reward  and 
punishment  was  unanimously  accepted  by  the  Jews. 
This  was  not  the  case  exactly.  The  Sadducees 
denied  the  resurrection  altogether.  A  large 
number  of  Jews,  too,  who  believed  in  the  resur- 
rection of  the  righteous,  denied  altogether  the 
possibility  of  a  resurrection  of  the  wicked. 

16.  herein  do  I  exercise  myself.  ''In  this 
faith,  of  which  I  have  spoken,"  says  Paul,  "  I  train 
myself  that  I  may  have,"  etc.  Paul  often  in  his 
Epistles  insists  on  the  discipline  of  the  Christian 
life:  cf.  1  Cor.  ix.  24-27;  Phil.  ii.  12-13. 

a  conscience.     See  n.  on  xxiii.  1. 

17.  after  many  years.  The  length  of  the 
interval  implied  by  this  phrase  depends  upon  the 
interpretation  of  xviii.  22  (see  note).  If  Paul  paid  a 
visit  to  Jerusalem  before  the  commencement  of  the 
third  missionary  tour,  the  interval  of  absence  was 
about  four  years ;  but  if  Paul's  previous  visit  to 
Jerusalem  is  that  recorded  in  chap.  xv.  the  interval 
must  have  extended  over  seven  years. 

I  came  to  bring  alms.  A  collection  for  the 
poor  saints  at  Jerusalem  is  often  alluded  to  in  the 
Epistles  (cf.  Rom.  xv.  26 ;  1  Cor.  xvi.  1-4  ;  2  Cor. 
viii.  4),  and  it  was  probably  this  collection  that 
Paul  brought  with  him  to  Jerusalem. 

18.  certain  Jews  from  Asia.  Cf.  xxi.  27.  The 
R.V.  arranges  the  clauses  differently:  ^'Amidst  which 
they  found  me  purified  in  the  temple,  with  no  crowd 
nor  yet  with  tumult ;  but  there  were  certain  Jews 
from  Asia,"  etc. 

purified  in  the  temple.    See  n.  on  xxi.  23. 
21.  for  this  one  voice,  etc.    See  xxiii.  6. 


278   Westminster  New  Testament 


Acts  xxiv.  22-27. 
PAUL  AND  FELIX. 

22  And  when  Felix  heard  these  things,  having  more  perfect 
knowledge  of  that  way,  he  deferred  them,  and  said,  When 
Lysias  the  chief  captain  shall  come  down,  I  will  know  the 

23  uttermost  of  your  matter.  And  he  commanded  a  centurion 
to  keep  Paul,  and  to  let  him  have  liberty,  and  that  he 
should  forbid  none  of  his  acquaintance  to  minister  or  come 

24  unto  him.  And  after  certain  days,  when  Felix  came  with 
his  wife  Drusilla,  which  was  a  Jewess,  he  sent  for  Paul, 

25  and  heard  him  concerning  the  faith  in  Christ.  And  as  he 
reasoned  of  righteousness,  temperance,  and  judgment  to 
come,  Felix  trembled,  and  answered,  Go  thy  way  for  this 
time ;  when  I    have  a  convenient  season,  I  will  call  for 

26  thee.  He  hoped  also  that  money  should  have  been  given 
him  of  Paul,  that  he  might  loose  him  :  wherefore  he  sent  for 

27  him  the  oftener,  and  communed  with  him.  But  after  two 
years  Porcius  Festus  came  into  Felix'  room  :  and  Felix, 
willing  to  shew  the  Jews  a  pleasure,  left  Paul  bound. 

Felix,  after  hearing  the  arguments  of  both  parties, 
adjourned  the  case  on  the  pretext  that  in  the 
absence  of  Claudius  Lysias  the  evidence  was  in- 
complete. As  a  matter  of  fact,  however,  Felix 
himself  was  in  a  dilemma.  He  knew  enough  of 
the  history  of  the  Christian  movement  to  be  able 
to  see  that  there  was  no  real  case  against  Paul. 
Moreover,  there  can  be  little  doubt  that  there 
was  something  about  Paul  which  fascinated  him. 
Profligate  and  licentious  though  he  was,  Paul's 
moral  earnestness  appealed  to  him.  Yet  Felix 
dared  not  follow  his  own  convictions  and  acquit 
the  prisoner.  He  was  far  too  cowardly  to  face  the 
storm  of  Jewish  hatred  which  would  be  aroused  if 


Acts  xxiv.  22-27  279 

the  case  were  dismissed.  So  he  let  "  I  dare  not  " 
wait  upon  "  I  would,"  and  kept  Paul  a  prisoner  at 
Caesarea  for  two  years,  granting  him  occasional 
interviews,  and  showing  a  readiness  to  listen  to, 
though  not  to  follow,  his  teaching. 

22.  having  more  perfect  knowledge  of  that 
way.  R.V.,  "having  more  exact  knowledge  con- 
cerning the  Way."     See  n.  on  ver.  14. 

know  the  uttermost.  R. V.,  "  I  will  determine 
your  matter." 

23.  let  him  have  liberty.  R. V., "  should  have 
indulgence."  Paul  was  allowed  access  to  his  friends, 
who  were  permitted  to  provide  him  with  food, 
books,  writing  materials,  etc.  This  was  a  very  con- 
siderable concession,  since  Paul  had  many  friends  in 
Caesarea — notably,  of  course,  Philip  the  Evangelist. 

24.  with  his  wife  Drusilla.  The  story  of  the 
relations  between  Felix  and  Drusilla  is  one  of  the 
most  disgraceful  episodes  of  the  time.  Drusilla 
was  the  youngest  daughter  of  Agrippa  i.,  and  sister 
of  the  Bernice  who  is  mentioned  in  xxv.  13.  She 
had  been  married  to  Azizus,  King  of  Emesa,  but 
she  was  induced  by  Felix  to  leave  her  husband  and 
become  his  wife.  Felix  himself  had  been  married 
twice  before,  and  has  the  unenviable  notoriety  of 
having  been  "the  husband  of  three  queens." 
Some  scholars  think  that  the  intrigue  took  place 
at  this  time,  and  is  referred  to  in  the  phrase  "  when 
Felix  came  with  his  wife ; "  but  the  chronological 
data  are  so  uncertain  that  it  is  impossible  to  prove 
or  disprove  the  conjecture.  The  hypothesis  cer- 
tainly adds  vividness  to  the  scene. 

25.  And  as  he  reasoned,  etc.  In  speaking 
to  Gentiles,  Paul  usually  dwelt  upon  that  aspect 
of  the  gospel  which  they  would  be  most  likely  to 


28o  Westminster  New  Testament 

appreciate  (compare  the  speech  at  Athens),  viz., 
its  ethical  teaching  and  its  promise  of  a  future  life. 
The  special  circumstances  connected  with  the 
career  of  Felix  must,  however,  have  added  dramatic 
effect  to  his  words  in  the  present  case.  Righteous- 
ness !  How  strangely  the  words  of  Paul  must 
have  sounded  in  the  ears  of  the  man  who  thought 
that  "  he  could  do  any  evil  act  with  impunity "  ! 
Temperance!  (the  word  is  used  with  its  widest 
meaning,  in  the  sense  of  self-control).  How  Felix, 
fresh  from  his  intrigue  with  Drusilla,  must  have 
writhed  under  the  lash  of  Paul's  denunciation  ! 
Judgment  to  come  I  What  a  sting  there  must  have 
been  in  Paul's  language  for  Felix,  who  felt  himself 
absolutely  secure  as  long  as  his  brother  Pallas  was 
in  power  at  Rome !  The  judge  and  the  prisoner 
had  changed  places.  Paul  sat  on  the  bench, 
Felix  stood  at  the  bar.  The  only  parallel  is  to 
be  found  in  the  equally  dramatic  scene  in  which 
John  the  Baptist  denounced  the  sin  of  Herod 
Antipas  (Matt.  xiv.  1-12). 

Felix  trembled.  R.V.,^^  was  terrified."  Paul's 
home  thrusts  had  touched  his  conscience  and  made 
him  uneasy,  though  he  was  too  weak  to  break 
away  from  his  sin. 

26.  He  hoped  that  money  would  be  given. 
A  Roman  governor,  if  he  were  unscrupulous,  had 
many  opportunities  of  making  money  by  illegitimate 
means,  and  Felix  evidently,  in  addition  to  his  other 
crimes,  was  guilty  of  corruption. 

27.  Porcius  Festus  came.  Felix  was  recalled 
to  Rome  in  disgrace.  His  successor,  Festus,  was 
a  finer  type  of  man,  and  his  administration  was  not 
disgraced  by  the  crimes  which  characterised  the 
rule  of  Felix.     The  date  at  which  the  change  of 


Acts    XXV.    I -1 2  281 

governors  took  place  cannot,  unfortunately,  be 
settled.  Some  authorities  place  it  as  early  as  55, 
others  as  late  as  6I.  The  uncertainty  affects  the 
whole  chronology  of  Acts  and  Paul's  life. 


Acts  XXV.  1-12. 

THE   TRIAL   BEFORE   FESTUS,   AND 
PAUL'S   APPEAL  TO   CiESAR. 

Now  when  Festus  was  come  into  the  province,  after  three 

2  days  he  ascended  from  Csesarea  to  Jerusalem.  Then  the 
high  priest  and  the  chief  of  the  Jews  informed  him  against 

3  Paul,  and  besought  him,  and  desired  favour  against  him, 
that  he  would  send  for  him  to  Jerusalem,  laying  wait  in 

4  the  way  to  kill  him.  But  Festus  answered,  that  Paul 
should   be  kept  at  Caesarea,   and  that  he  himself  would 

5  depart  shortly  thither.  Let  them  therefore,  said  he,  which 
among  you  are  able,  go  down  with  me,  and  accuse  this 

6  man,  if  there  be  any  wickedness  in  him.  And  when  he 
had  tarried  among  them  more  than  ten  days,  he  went  down 
unto  Csesarea ;  and  the  next  day  sitting  on  the  judgment 

7  seat  commanded  Paul  to  be  brought.  And  when  he  was 
come,  the  Jews  which  came  down  from  Jerusalem  stood 
round  about,  and  laid  many  and  grievous  complaints  against 

8  Paul,  which  they  could  not  prove.  While  he  answered  for 
himself.  Neither  against  the  law  of  the  Jews,  neither 
against  the  temple,  nor  yet  against  Caesar,  have  I  offended 

9  any  thing  at  all.  But  Festus,  willing  to  do  the  Jews  a 
pleasure,  answered  Paul,  and  said,  Wilt  thou  go  up  to 
Jerusalem,  and  there  be  judged  of  these  things  before  me? 

ID  Then  said  Paul,  I  stand  at  Csesar's  judgment  seat,  where  I 
ought  to  be  judged  :  to  the  Jews  have  I  done  no  wrong,  as 

1 1  thou  very  well  knowest.  For  if  I  be  an  offender,  or  have 
committed  any  thing  worthy  of  death,  I  refuse  not  to  die  : 


282   Westminster  New  Testament 

but  if  there  be  none  of  these  things  whereof  these  accuse 
me,  no  man  may  deliver  me  unto  them.  I  appeal  unto 
12  Csesar.  Then  Festus,  when  he  had  conferred  with  the 
council,  answered,  Hast  thou  appealed  unto  Caesar  ?  unto 
Caesar  shalt  thou  go. 

The  prompt  action  of  Festus  stands  out  in 
striking  contrast  to  the  dilatoriness  of  Felix,  who 
had  kept  Paul  under  surveillance  at  Caesarea  for 
two  years  without  attempting  to  settle  the  matter. 
The  case  passes  rapidly  through  the  following 
stages :  (1)  Upon  the  occasion  of  Festus'  visit  to 
Jerusalem,  immediately  after  taking  office,  the 
Jews  make  an  appeal  to  him  to  send  Paul  back 
to  Jerusalem.  This  request  Festus  refuses  to 
grant,  but  arranges  that  the  trial  shall  take  place 
immediately  at  Caesarea.  (2)  The  trial  takes  place. 
The  accusers  fail  to  prove  their  indictment.  (3) 
Festus,  anxious  to  shift  the  responsibility  on  to 
other  shoulders,  asks  Paul  whether  he  is  willing  to 
go  to  Jerusalem  and  stand  a  trial  before  the 
Council.  Paul  refuses,  and  exercises  his  right  of 
appeal  to  the  Emperor. 

2.  Then  the  high  priest,  etc.  R.V.,  ^^And 
the  chief  priests  and  the  principal  men  of  the 
Jews."  Ver.  15  shows  that  the  phrase  "principal 
men"  is  equivalent  to  "elders." 

4.  should  be  kept  at  Caesarea.  This  trans- 
lation scarcely  gives  the  force  of  the  original,  which 
states  that  "  Paul  was  kept  in  charge  at  Caesarea." 

5.  which  amongst  you  are  able.  The 
ambiguity  of  this  expression  is  removed  by  the 
translation  of  the  R.V.,  "Let  them  which  are  of 
power  among  you." 

6.  more  than  ten  days.  The  best  MSS.  read, 
"  not  more  than  eight  or  ten  days." 


Acts  XXV.  13-22  283 

7.  many  and  grievous  complaints.  In  addi- 
tion to  the  foi-mer  charges  of  (l)  teaching  contrary 
to  the  Law,  (2)  profaning  the  Temple,  the  Jews 
seem  to  have  tried  to  strengthen  their  case  by 
accusing  Paul  of  high  treason  against  Caesar  (com- 
pare Paul's  reply  in  ver.  8). 

10.  I   stand   at   Caesar's  judgment   seat. 

Paul  claims  the  right,  as  a  Roman  citizen,  of  being 
tried  before  a  Roman  tribunal,  and  declines  to 
return  to  Jerusalem. 

11.  I  appeal  unto  Caesar.  Every  Roman 
citizen  had  the  right,  in  the  last  resort,  of  cariying 
his  case  to  Rome  and  placing  it  before  the 
Emperor  as  the  final  court  of  appeal. 

12.  conferred  with  the  council,  /.e.,  with  the 
chief  members  of  his  staff,  who  acted  as  assessors 
in  the  Procurator's  Court. 


Acts  XXV.  13-22. 
FESTUS   CONSULTS   KING  AGRIPPA. 

13  And  after  certain  days  king  Agrippa  and  Bernice  came  unto 

14  Csesarea  to  salute  Festus.  And  when  they  had  been  there 
many  days,  Festus  declared  Paul's  cause  unto  the  king, 
saying,   There  is  a  certain  man  left  in  bonds  by  Felix  : 

15  about  whom,  when  I  was  at  Jerusalem,  the  chief  priests 
and  the  elders  of  the  Jews  informed  me,  desiring  to  have 

16  judgment  against  him.  To  whom  I  answered.  It  is  not  the 
manner  of  the  Romans  to  deliver  any  man  to  die,  before 
that  he  which  is  accused  have  the  accusers  face  to  face, 
and  have   licence   to  answer  for  himself  concerning  the 

17  crime  laid  against  him.  Therefore,  when  they  were  come 
hither,  without  any  delay  on  the   morrow   I  sat  on  the 


284   Westminster  New  Testament 

judgment  seat,  and  commanded  the  man  to  be  brought 

1 8  forth.  Against  whom  when  the  accusers  stood  up,  they 
brought  none  accusation  of  such  things  as  I  supposed : 

19  but  had  certain  questions  against  him  of  their  own  super- 
stition, and  of  one  Jesus,  which  was  dead,  whom  Paul 

20  affirmed  to  be  ahve.  And  because  I  doubted  of  such 
manner  of  questions,  I  asked  him  whether  he  would  go  to 

21  Jerusalem,  and  there  be  judged  of  these  matters.  But 
when  Paul  had  appealed  to  be  reserved  unto  the  hearing 
of  Augustus,  I  commanded  him  to  be  kept  till  I  might  send 

22  him  to  Caesar.  Then  Agrippa  said  unto  Festus,  I  would 
also  hear  the  man  myself.  To-morrow,  said  he,  thou 
shalt  hear  him. 

An  opportune  visit  of  King  Agrippa  11.  to 
Caesarea  afforded  Festus  an  opportunity  of  consult- 
ing the  highest  Jewish  authority  with  regard  to 
the  case  of  Paul.  Festus  laid  the  whole  matter 
before  Agrippa,  and  the  king  expressed  a  desire  to 
see  and  hear  Paul. 

13.  Agrippa.  Herod  Agrippa  11.  was  the  son 
and  successor  of  Herod  Agrippa  i.  (see  introductory 
note  to  chap.^xii.  and  n.  on  xii.  1).  He  was  only 
seventeen  years  old  when  his  father  died  in  44  a.d., 
and  pressure  was  brought  upon  the  Emperor 
Claudius  to  refuse  him  the  throne.  The  whole  of 
Palestine,  therefore,  passed  under  direct  Roman 
government  for  the  first  time.  Later  on,  however, 
Agrippa  received  the  title  of  King,  and  had  allotted 
to  him  certain  districts  on  the  N.E.  of  Palestine 
(Gaulonitis  and  Trachonitis).  Subsequently,  too, 
he  also  received  certain  cities  of  Galilee.  His 
authority,  however,  was  never  more  than  a  mere 
shadow  of  that  possessed  by  his  father. 

Bernice.  A  daughter  of  Agrippa  i.,  and  con- 
sequently sister  of  Agrippa  11.  and  Drusilla.     The 


Acts  XXV.  23-xxvi.  32         285 

worst  rumours  are  found  both  in  Jewish  and 
Roman  historians  as  to  the  immoral  relations  which 
existed  between  Bernice  and  her  brother.  She 
had  previously  been  married  to  Herod  of  Chalcis. 
She  has  been  described  as  a  "Jewish  Cleopatra  on 
a  small  scale."  Her  later  life  was  full  of  low 
intrigues,  in  which  the  Emperor  Titus  was  the 
most  prominent  associate. 

15.  desiring  to  have  judgment.  R.V.,  "ask- 
ing for  sentence  against  him." 

16.  to  deliver  any  man  to  die.  R.V.  omits 
the  last  two  words,  and  translates,  "  to  give  up  any 
man." 

19.  of  their  own  superstition.  R.V.,  "re- 
ligion." The  Greek  word  may  mean  either 
"religion"  or  "superstition,"  but  it  is  scarcely 
likely  that  Festus  would  have  described  the  Jewish 
religion  as  a  superstition  to  Agrippa. 

20.  because   I   doubted  of  such  manner, 

etc.  The  meaning  of  this  expression  is  made 
clear  by  the  R.V.,  "  And  I,  being  perplexed  how 
to  inquire  concerning  these  things,  asked,"  etc. 

21.  unto  the  hearing  of  Augustus.  "Augus- 
tus" is  the  official  title  borne  by  the  Roman 
Emperor.    R.V.,  "  for  the  decision  of  the  emperor." 


Acts  XXV.  23-xxvi.  32. 

PAUL  BEFORE  KING  AGRIPPA. 

I.  Festus  opens  the  Court  (xxv.  23-27). 

2  3  And  on  the  morrow,  when  Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  was  entered  into  the  place  of  hearing, 
with  the  chief  captains,  and  principal  men  of  the  city,  at 


286   Westminster  New  Testament 

24  Festus'  commandment  Paul  was  brought  forth.  And 
Festus  said,  King  Agrippa,  and  all  men  which  are  here 
present  with  us,  ye  see  this  man,  about  whom  all  the 
multitude  of  the  Jews  have  dealt  with  me,  both  at 
Jerusalem,  and  also  here,  crying  that  he  ought  not  to  live 

25  any  longer.  But  when  I  found  that  he  had  committed 
nothing  worthy  of  death,  and  that  he  himself  hath  appealed 

26  to  Augustus,  I  have  determined  to  send  him.  Of  whom  I 
have  no  certain  thing  to  write  unto  my  lord.  Wherefore 
I  have  brought  him  forth  before  you,  and  specially  before 
thee,  O  king  Agrippa,  that,  after  examination  had,  I  might 

27  have  somewhat  to  write.  For  it  seemeth  to  me  unreason- 
able to  send  a  prisoner,  and  not  withal  to  signify  the  crimes 
laid  against  him. 

In  response  to  Agrippa's  request^  Festus  held  a 
special  meeting  of  the  Court  to  re-examine  Paul 
and  hear  his  defence.  The  trial  was  quite 
informal.  The  Court  could  not  override  Paul's 
appeal  to  Rome.  It  was  held  in  order  to  gratify 
Agrippa's  curiosity  rather  than  to  serve  the  interests 
of  justice,  though  Festus  made  the  excuse  that  its 
purpose  was  to  obtain  the  necessary  facts  for  his 
official  report  to  the  Emperor. 

23.  with  great  pomp.  A  love  of  display  was 
one  of  the  most  marked  characteristics  of  the 
Heriodian  family,  and  reached  its  climax  in  Agrippa 
and  Bernice. 

24.  have  dealt  with  me.  R.V._,  "made  suit 
to  me." 

and  also  here.  The  Jews  in  Jerusalem  had 
evidently  stirred  up  their  kinsmen  in  Csesarea, 
thinking  no  doubt  that  the  leading  citizens  in  the 
seat  of  Roman  government  would  be  able  to  in- 
fluence the  mind  of  Festus  against  Paul. 

25.  appealed  to  Augustus.   See  n.  on  ver.  11. 


Acts  xxvi.  1-23  287 

26.  Of  whom  I  have  nothing  certain  to 
write.  Paul's  case  had  obviously  baffled  Festus, 
as  it  had  baffled  other  Roman  administrators.  No 
charge  had  been  brought  which  was  actionable 
under  Roman  law,  yet  so  much  popular  prejudice 
had  been  aroused  that  it  was  hardly  possible  to 
take  what  seemed  to  be  the  clear  course  and  acquit 
the  prisoner.  Hence  Festus  felt  the  utmost 
difficulty  in  stating  the  grounds  of  Paul's  appeal 
in  a  way  which  would  be  intelligible  at  Rome. 


PAUL  BEFORE  KING  KGRlPPh— {continued). 

II.  Paul  s  Defence  (Acts  xxvi.  1-23). 

Then  Agrippa    said   unto   Paul,  Thou  art   permitted   to 
speak  for  thyself.     Then   Paul   stretched  forth  the  hand, 

2  and  answered  for  himself:  I  think  myself  happy,  king 
Agrippa,  because  I  shall  answer  for  myself  this  day  before 
thee  touching  all  the  things  whereof  I  am  accused  of  the 

3  Jews :  especially  because  I  know  thee  to  be  expert  in  all 
customs  and  questions  which  are  among  the  Jews  :  where - 

4  fore  I  beseech  thee  to  hear  me  patiently.  My  manner  of 
life  from  my  youth,  which  was  at  the  first  among  mine  own 

5  nation  at  Jerusalem,  know  all  the  Jews ;  which  knew  me 
from  the  beginning,  if  they  would  testify,  that  after  the 
most   straitest   sect   of  our  religion   I   lived  a   Pharisee. 

6  And   now   I   stand   and  am  judged  for  the  hope  of  the 

7  promise  made  of  God  unto  our  fathers :  unto  which 
promise  our  twelve  tribes,  instantly  serving  God  day  and 
night,    hope    to    come.     For  which    hope's    sake,    king 

8  Agrippa,  I  am  accused  of  the  Jews.  Why  should  it  be 
thought  a  thing  incredible  with  you,  that  God  should  raise 


288   Westminster  New  Testament 

9  the  dead  ?  I  verily  thought  with  myself,  that  I  ought  to 
do    many    things    contrary    to    the    name    of   Jesus    of 

10  Nazareth.  Which  thing  I  also  did  in  Jerusalem :  and 
many  of  the  saints  did  I  shut  up  in  prison,  having  received 
authority  from  the  chief  priests  ;  and  when  they  were  put 

1 1  to  death,  I  gave  my  voice  against  them.  And  I  punished 
them  oft  in  every  synagogue,  and  compelled  them  to 
blaspheme ;  and  being  exceedingly   mad  against  them,    I 

12  persecuted  them  even  unto  strange  cities.  Whereupon  as 
I  went  to  Damascus  with  authority  and  commission  from 

13  the  chief  priests,  at  midday,  O  king,  I  saw  in  the  way  a 
light  from  heaven,  above  the  brightness  of  the  sun,  shining 
round   about   me    and   them   which  journeyed   with   me. 

14  And  when  we  were  all  fallen  to  the  earth,  I  heard  a  voice 
speaking  unto  me,  and  saying  in  the  Hebrew  tongue,  Saul, 
Saul,  why  persecutest  thou  me  ?  it  is  hard  for  thee  to  kick 

15  against  the  pricks.     And  I  said,  Who   art   thou,    Lord? 

16  And  he  said,  I  am  Jesus  whom  thou  persecutest.  But 
rise,  and  stand  upon  thy  feet :  for  I  have  appeared  unto 
thee  for  this  purpose,  to  make  thee  a  minister  and  a 
witness  both  of  these  things  which  thou  hast  seen,  and  of 

1 7  those  things  in  the  which  I  will  appear  unto  thee ;  de- 
livering thee  from  the  people,  and  from  the  Gentiles,  unto 

18  whom  now  I  send  thee,  to  open  their  eyes,  and  to  turn 
them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  may  receive  forgiveness  of  sins,  and 
inheritance  among  them  which  are  sanctified  by  faith  that 

19  is  in  me.     Whereupon,  O  king  Agrippa,   I  was  not  dis- 

20  obedient  unto  the  heavenly  vision  :  but  shewed  first  unto 
them  of  Damascus,  and  at  Jerusalem,  and  throughout  all 
the  coasts  of  Judsea,  and  then  to  the  Gentiles,  that  they 
should   repent  and  turn  to  God,  and  do  works  meet  for 

21  repentance.     For  these  causes  the  Jews  caught  me  in  the 

22  temple,  and  went  about  to  kill  me.  Having  therefore 
obtained  help  of  God,  I  continue  unto  this  day,  witnessing 
both  to  small  and  great,  saying  none  other  things  than 
those  which  the  prophets  and  Moses  did  say  should  come  : 


Acts  xxvi.  1-23  289 

23  that  Christ  should  suffer,  and  that  he  should  be  the  first 
that  should  rise  from  the  dead,  and  should  shew  light  unto 
the  people,  and  to  the  Gentiles. 

The  defence  which  Paul  made  before  King 
Agrippa  consisted  mainly  in  a  resume  of  his  own 
personal  history  and  religious  experience.  Paul 
points  out  that  at  one  time  he  himself  shared  the 
views  which  were  held  by  his  opponents,  and 
thought  "  that  he  ought  to  do  many  things  con- 
trary to  the  name  of  Jesus  of  Nazareth."^  He 
then  proceeds  to  show  how  his  attitude  had  been 
completely  changed  by  the  revelation  which  came 
to  him  on  the  road  to  Damascus,  recounting  the 
story  of  his  conversion.  This  is  the  third  account 
of  Paul's  conversion  which  is  given  in  the  Acts, 
the  other  two  being  in  chaps,  ix.  and  xxii.  There 
are  some  important  points  of  difference  between 
the  account  here  and  that  which  Paul  gives  in 
chap,  xxii.,  the  most  striking  perhaps  being  the 
fact  that  here,  in  vers.  I6-I8,  Paul  ascribes  to 
Christ  the  message  which  in  xxii.  14  he  puts  into 
the  mouth  of  Ananias. 

2.  I  think  myself  happy.  Paul  recognises 
that  in  speaking  before  Agrippa  he  is  defending 
himself  before  one  who  is  acquainted  with  Jewish 
thought  and  customs,  and  arguments  which  would 
be  quite  unintelligible  to  the  mind  of  a  Roman 
procurator  will  carry  weight  with  Agrippa.  Paul's 
difficulty  with  Festus  had  been,  that  Festus  lived 
in  one  world  and  he  himself  lived  in  quite  another. 
Festus  could  not  appreciate  the  problems  and 
aspirations  of  the  Jews.  Agrippa,  being  a  Jew 
himself,  would  be  able  at  any  rate  to  understand 
Paul's  position. 

4.  among  mine  own  nation  at  Jerusalem. 
19 


290   Westminster  New  Testament 

The  R.V.  makes  an  important  alteration  here  by 
inserting  the  word  "and"  before  "at  Jerusalem." 
The  A.V.  implies  that  Paul  lived  at  Jerusalem 
from  his  earliest  youth.  In  the  R.V.,  on  the  other 
hand,  the  phrase  "among  my  own  nation"  refers 
to  the  Jews  at  Tarsus.  With  the  A.V.,  we  have  to 
suppose  that  Paul  was  brought  to  Jerusalem  in 
infancy.  The  R.V.  shows  that  his  youth  was  spent 
at  Tarsus. 

5.  most  Straitest  sect.  The  double  super- 
lative here  is  unwarranted  by  the  Greek.  R.V. 
therefore  omits  "most."  The  Pharisees  were  the 
most  punctilious  and  exacting  school  of  thought 
amongst  the  Jews. 

6.  I  stand  and  am  judged.  "  The  real  ground 
of  opposition  to  me/'  says  Paul,  "  is  that  I  am  a 
believer  in  the  promises  of  the  prophets.  I  am 
convinced  that  the  prophets  spoke  the  truth  when 
they  foretold  the  advent  of  a  Messiah,  and  I  believe 
that  their  predictions  have  been  realised  in  Jesus 
of  Nazareth." 

7.  our  twelve  tribes.  The  Jews  constantly 
spoke  of  themselves  as  "the  twelve  tribes":  cf. 
Jas.  i.  1  ;  1  Pet.  i.  1. 

I  am  accused  of  the  Jews.  The  phrase  "  of 
the  Jews  "  is  emphatic  in  this  verse.  "  The  Jews," 
argues  Paul,  "  are  the  last  people  in  the  world  who 
ought  to  attack  me  for  believing  in  the  prophets, 
and  yet  they  are  the  first  to  bring  the  accusation 
against  me." 

10.  Which  things  I  also  did  in  Jerusalem. 

This  statement  is  a  proof  that  Paul  was  something 
more  than  an  interested  spectator  of  the  persecu- 
tion. He  was  the  organising  genius  of  the  attack 
made  upon  the  Christians.     See  ix.  2,  xxii.  4. 


Acts  xxvi.  1-23  291 

when  they  were  put  to  death.  There  were 
other  martyrdoms  besides  that  of  Stephen — unless 
Paul  is  here  exaggerating  his  guilt. 

I  gave  my  vote  against  them.  These  words 
indicate  that  Paul  was  himself  a  member  of  the 
Council  or  Sanhedrin  of  the  Jews  at  Jerusalem,  and 
gave  his  vote  in  favour  of  the  persecution.  Some 
scholars,  however,  think  that  the  expression  is  used 
figuratively,  and  simply  denotes  Paul's  sympathy 
with  the  persecution.  The  Greek  word,  however, 
is  too  definite  and  precise  to  admit  of  this  explana- 
tion. 

11.  See  notes  on  ix.  1  and  xxii.  4>. 
compelled  them  to  blaspheme.  R.V.,"  I  strove 

to    make    them   blaspheme."     The    Greek   phrase 
does  not  indicate  that  Paul's  efforts  succeeded. 

12,  13.  See  notes  on  ix.  3-5  and  xxii.  6-8. 

14.  it  is  hard  for  thee  to  kick,  etc.  This  is 
the  only  one  of  the  three  accounts  where  the  best 
MSS.  give  these  words.  In  ix.  5  they  are  a  later 
insertion.  The  phrase  implies  that  Paul  had  for 
some  time  been  struggling  against  the  goads. 
The  Divine  intervention  at  Damascus  does  not 
represent  an  isolated  event  in  Paul's  experience. 
It  is  rather  the  culminating  point  in  God's  dealings 
with  him.  God  had  been  calling  Saul  in  various 
ways,  but  Saul  had  hitherto  been  deaf  to  His  voice. 
The  energy  with  which  he  had  thrown  himself  into 
the  work  of  persecution  probably  only  represents 
a  last  effort  to  stifle  conscience.  We  gain  some 
indication  as  to  the  character  of  the  goads  in  the 
great  autobiographical  passage  in  Rom.  vii.  7-25. 
In  the  moral  crisis  of  his  life  Paul  found  the  Jewish 
Law  incapable  of  satisfying  the  deepest  needs  of  his 
soul.     It  convinced  him  of  sin,  it  held  up  an  ideal. 


292   Westminster  New  Testament 

but  it  failed  to  supply  the  dynamic  necessary  for  con- 
quest and  attainment.  It  left  him  in  the  anguish  of 
despair,  crying  out  in  agony  of  soul,  "  O  wretched 
man  that  I  am  !  who  shall  deliver  me  from  the  body 
of  this  death  ?  "  There  can  be  little  doubt  that  this 
moral  struggle  prepared  the  way  for  his  conversion. 

16.  for  I  have  appeared  unto  thee.  The 
commission,  which  is  represented  here  as  having 
been  given  to  Paul  by  Christ,  in  the  other  two 
accounts  is  put  into  the  mouth  of  Ananias.  Paul 
is  probably  modifying  the  story  in  the  present 
passage  in  the  interests  of  his  hearers,  but  this 
should  warn  us  against  laying  too  much  stress  on 
the  details  given  in  any  of  the  accomits. 

18.  The  phrases  used  in  this  verse  are  character- 
istic of  Paul's  own  literary  style.  It  is  quite  clear 
that  he  is  describing  the  vision  in  his  own  words, 
and  we  must  not  therefore  regard  the  language 
as  representing  the  verba  ipsissi7na  of  a  Divine 
communication. 

20.  Here  again  there  is  an  abbreviation.  Between 
Paul's  work  at  Damascus  and  his  visit  to  Jerusalem 
there  is  an  interval  of  three  years  ;  see  n.  on  ix.  23. 

throughout  all  the  coasts  of  Judaea.  This 
statement  has  no  support  in  the  other  narratives, 
and  seems  to  be  in  direct  contradiction  to  Gal.  i.  22, 
Avhere  Paul  says,  "  I  was  unknown  by  face  to  the 
churches  of  Judaea."  Many  scholars  regard  the 
words  as  a  later  interpolation,  and  the  variations  in 
the  MSB.  afford  some  slight  support  to  the  theory. 

23.  The  R.V.  makes  several  important  changes  in 
this  verse :  "  how  that  the  Christ  must  suffer,  and 
how  that  he  first  by  the  resurrection  of  the  dead 
should  proclaim  light,"  etc.  The  meaning  is :  "  The 
prophets   foretold  that    the    Messiah   would    be   a 


Acts  xxvi.  24-32  293 

sufferer,  and  would  prove  by  the  fact  that  he  rose 
from  the  dead  that  he  was  qualified  to  bring  light 
to  the  world."  For  the  importance  that  Paul 
attached  to  the  Resurrection  as  proving  the  Divine 
mission  of  Christ,  compare  the  speech  at  Antioch  in 
Pisidia  (chap.  xiii. ;  see  especially  n.  on  xiii.  33). 


PAUL  BEFORE  KING  AGRlPPA—{con/imfed). 

III.  The  Effect  of  Paul's  Defence 
(Acts  xxvi.  24-32). 

24  And  as  he  thus  spake  for  himself,  Festus  said  with  a  loud 
voice,  Paul,  thou  art  beside  thyself;  much  learning  doth 

25  make  thee  mad.  But  he  said,  I  am  not  mad,  most  noble 
Festus  ;  but  speak  forth  the  words  of  truth  and  soberness. 

26  For  the  king  knoweth  of  these  things,  before  whom  also  I 
speak  freely  :  for  I  am  persuaded  that  none  of  these  things 
are  hidden  from  him ;    for  this  thing  was  not  done  in  a 

27  corner.     King  Agrippa,   believest  thou  the  prophets?     I 

28  know  that  thou  believest.     Then  Agrippa  said  unto  Paul, 

29  Almost  thou  persuadest  me  to  be  a  Christian.  And  Paul 
said,  I  would  to  God,  that  not  only  thou,  but  also  all  that 
hear  me  this  day,  were  both  almost,  and  altogether  such 

30  as  I  am,  except  these  bonds.  And  when  he  had  thus 
spoken,  the  king  rose  up,  and  the  governor,  and  Bernice, 

31  and  they  that  sat  with  them  :  and  when  they  were  gone 
aside,  they  talked  between  themselves,  saying,  This  man 

32  doeth  nothing  worthy  of  death  or  of  bonds.  Then  said 
Agrippa  unto  Festus,  This  man  might  have  been  set  at 
liberty,  if  he  had  not  appealed  unto  Ciesar. 

Paul's  defence  produced  different  effects  on  the 
minds  of  Festus  and  Agrippa.  Festus  regarded 
him  as  mad.     There  was  very  little  in  his  address 


294   Westminster  New  Testament 

that  the  Procurator  could  understand.  Paul  seemed 
to  him  an  eccentric  fanatic  talking  nonsense. 
Agrippa^  on  the  other  hand,  understood  Paul,  and 
seems  to  have  been  impressed  by  his  moral 
earnestness.  Both  agreed,  however,  that  he  was 
no  criminal,  and  might  have  been  acquitted  but 
for  his  appeal  to  Caesar. 

24.  much  learning  doth  make  thee  mad. 
R.V.,  '^^thy  much  learning  doth  turn  thee  to 
madness."  Festus,  who  seems  to  have  been  a 
good  example  of  the  cool,  level-headed,  practical 
Roman,  thought  that  Paul's  learning  had 
destroyed  his  common  sense  and  that  religious 
excitement  had  unhinged  his  mind. 

26.  Paul  turns  from  Festus  to  Agrippa,  and 
appeals  to  the  latter's  knowledge  of  the  facts.  He 
feels  that  it  is  hopeless  to  attempt  to  make  Festus 
believe  in  the  Resurrection  of  Christ.  But  Agrippa 
is  different.  He  was  acquainted  with  what  had 
happened  in  Jerusalem.  He  must  have  heard  the 
story  of  Christ's  Crucifixion  and  Resurrection.  He 
believed,  too,  in  the  prophets,  and  they  were  on 
Paul's  side. 

28.  Almost  thou  persuadest  me,  etc.  It  is 
not  easy  to  determine  the  exact  force  and  signifi- 
cance of  Agrippa' s  remark.  One  thing,  however, 
is  quite  clear:  the  translation  of  the  A.V.  is  ab- 
solutely wrong.  The  words  rendered  "  almost " 
cannot  have  that  meaning,  but  must  be  translated 
^^with  Httle  trouble."  The  best  MSS.,  too,  read 
'Ho  make,"  instead  of  "to  become,"  a  Christian. 
The  R.V.  translates,  "With  but  little  persuasion 
thou  wouldest  fain  make  me  a  Christian,"  and  this 
is  probably  the  most  accurate  interpretation  of  the 
Text.     The  import  of  the  passage  seems  to  be  as 


Acts  xxvi.  24-32  295 

follows : — Paul  is  attempting  to  cross-examine 
Agrippa  and  extract  an  admission  from  him  which 
would  have  been  damaging  to  his  opponent.  "  Do 
you  believe  the  prophets  ?  "  he  asks.  "  I  know  you 
do."  If  Agrippa  had  assented,  Paul  would  have 
at  once  proceeded  to  build  up  an  argument  to 
prove  that  belief  in  the  prophets  involved  the  ac- 
ceptance of  Jesus  as  Messiah.  Agrippa  saw  through 
the  design^  and  at  once  parried  the  question  and 
stopped  the  argument.  "You  are  making  a  mis- 
take/' he  says  to  Paul^  "in  supposing  that  it  will 
only  need  a  little  persuasion  to  make  me  a 
Christian.  I  am  not  to  be  convinced  by  any 
*  short  argument'  of  yours." 

29.  both  almost  and  altogether.  The  change 
in  the  translation  of  ver.  28  necessitates  an  altera- 
tion here.  The  R.V.  renders,  "  that  whether  with 
little  or  with  much,  not  thou  only,  but  all  that 
hear  me  this  day,  might  become  such  as  I  am." 
"  Whether  by  little  persuasion  or  much,"  says  Paul, 
"  whether  by  short  argument  or  by  long,  I  would  to 
God  that  I  could  convince  you  and  all  my  hearers 
of  the  truth  of  my  belief." 

30.  when  he  had  thus  spoken.  This  phrase 
is  omitted  in  the  R.V. 

32.  This  man  might  have  been  set  at 
liberty.  Agrippa,  looking  at  the  matter  from  the 
Jewish  standpoint,  confirms  the  opinion  of  the 
Roman  procurator  that  from  a  legal  point  of  view 
there  was  no  case  against  Paul.  Roman  and 
Jewish  law,  therefore,  were  at  one  in  declaring 
Paul's  innocence. 


296  Westminster  New  Testament 

Acts  xxvii.  i-xxviii.  16. 

PAUL'S  VOYAGE  TO  ROME. 

I.  The  First  Stage  of  the  Voyage  (Acts  xxvii.  1-8). 

And  when  it  was  determined  that  we  should  sail  into  Italy, 
they  delivered  Paul  and  certain  other  prisoners  unto  one 

2  named  Julius,  a  centurion  of  x\ugustus'  band.  And  enter- 
ing into  a  ship  of  Adramyttium,  we  launched,  meaning  to 
sail  by  the  coasts  of  Asia ;  one  Aristarchus,  a  Macedonian 

3  of  Thessalonica,  being  with  us.  And  the  next  day  we 
touched  at  Sidon.  And  Julius  courteously  entreated  Paul, 
and  gave  him  liberty  to  go  unto  his  friends  to  refresh  him- 

4  self.     And  when  we  had  launched  from  thence,  we  sailed 

5  under  Cyprus,  because  the  winds  were  contrar}'.  And 
when  we  had  sailed  over  the  sea  of  Cilicia  and  Pamphylia 

6  we  came  to  Myra,  a  city  of  Lycia.  And  there  the  cen- 
turion found  a  ship  of  Alexandria  sailing  into  Italy ;  and 

7  he  put  us  therein.  And  when  we  had  sailed  slowly  many 
days,  and  scarce  were  come  over  against  Cnidus,  the  wind 
not   suffering  us,    we    sailed    under    Crete,    over  against 

8  Salmone ;  and,  hardly  passing  it,  came  unto  a  place 
which  is  called  The  fair  havens ;  nigh  whereunto  was  the 
city  of  Lasea. 

Under  the  escort  of  a  centurion  named  Julius^ 
Paul  in  company  with  some  other  prisoners  com- 
menced his  eventful  voyage  to  Rome  on  a  coasting 
vessel  which  conveyed  the  travellers  from  Caesarea 
to  Myra.  At  Myra  the  party  changed  vessels  and 
took  a  ship  which  was  bound  for  Italy.  With  some 
difficulty  they  reached  Fair  Havens,  in  the  south  of 
Crete. 

1.  of  Augustus'  band.  R.V.,  '-of  the  Augustan 
band."  The  exact  meaning  of  the  phrase  '•  Augustan 
band  "  is  difficult  to  determine.      It  may  have  been 


Acts  xxvii.  1-8  297 

a  cohort  which  had  received  the  title  "  Augustan  " 
or  "Imperial"  for  some  achievement  in  war.  Sir 
W.  Ramsay  thinks  that  the  name  is  a  popular  title 
for  a  particular  cohort  specially  detached  for  Im- 
perial service. 

2.  a  ship  of  Adramyttium.  Probably  a  coast- 
ing vessel,  trading  between  Adramyttium  and 
Caesarea.  Adramyttium  was  a  seaport  in  Mysia, 
opposite  to  the  island  of  Lesbos.  The  vessel  was 
returning  home  for  the  winter. 

Aristarchus.     See  n.  on  xix.  29.     Cp.  xx.  4. 

3.  Sidon.     See  n.  on  xi.  20. 

courteously  entreated  Paul.    R.V.,  "  treated 

Paul  kindly." 

4.  we  sailed  under  Cyprus.  R.V.,  "we 
sailed  under  the  lee  of  Cyprus/'  i.e.,  between  Cyprus 
and  the  mainland,  to  escape  the  force  of  the  wind. 

5.  sea  of  Cilicia  and  Pamphylia.    Literally, 

as  in  the  R.V.,  "the  sea  which  is  off  Cilicia 
and  Pamphylia."  For  Cilicia  see  vi.  9^  and  for 
Pamphylia  xiii.  13. 

Myra.  A  port  on  the  south  of  Lycia,  at  the 
mouth  of  the  river  Andriacus. 

6.  found  a  ship.  At  Myra  the  party  had  what 
seemed  to  be  the  good  fortune  to  find  a  vessel, 
probably  a  corn-ship,  from  Alexandria  bound  direct 
for  Italy.  Otherwise  they  would  have  been  bound 
to  continue  the  coasting  voyage  and  join  the  Via 
f2gnatia,  in  the  north  of  Greece,  whence  they  could 
proceed  overland  to  Rome. 

7.  Cnidus.  The  extreme  south-west  point  of 
Asia  Minor.  Owing  to  the  wind,  the  ship  had  been 
compelled  to  hug  the  coast  from  Myra  to  Cnidus, 
instead  of  steering  a  straight  course  for  Cythera, 
the  island  on  the  south  of  Greece. 


298   Westminster  New  Testament 
we  sailed  under  Crete.    R.V.,  ^^  under  the  lee 

of  Crete."  The  dh'ect  course  would  have  been 
considerably  north  of  Crete.  The  unfavourable 
wind,  however,  compelled  the  ship  to  sail  round 
Crete. 

Salmone.  The  cape  at  the  N.E.  extremity  of 
Crete. 

8.  and  hardly  passing  it.  R.V.,  "  with  diffi- 
culty coasting  along  it." 

Fair  Havens.  A  harbour  on  the  south  of  Crete, 
four  or  five  miles  east  of  Cape  Matala. 

Lasea.  Ruins  of  a  city  have  been  discovered 
four  miles  east  of  Fair  Havens,  which  are  generally 
identified  with  Lasea.  The  city  is  otherwise  com- 
pletely unknown  to  us. 


PAUL'S  VOYAGE  TO  ROMR— {continued). 

II.  The  Storm  at  Sea  (Acts  xxvii.  9-26). 

9  Now  when  much  time  was  spent,  and  when  sailing  was 
now  dangerous,  because   the  fast  was   now  already   past, 

10  Paul  admonished  them,  and  said  unto  them.  Sirs,  I 
perceive  that  this  voyage  will  be  with  hurt  and  much 
damage,    not   only   of  the   lading   and   ship,  but   also   of 

1 1  our  lives.  Nevertheless  the  centurion  believed  the  master 
and    the    owner    of    the    ship,    more    than   those   things 

12  which  were  spoken  by  Paul.  And  because  the  haven  was 
not  commodious  to  winter  in,  the  more  part  advised  to 
depart  thence  also,  if  by  any  means  they  might  attain  to 
Phenice,  and  there  to  winter ;  which  is  an  haven  of  Crete, 

13  and  lieth  toward  the  south  west  and  north  west.  And 
when  the  south  wind  blew  softly,  supposing  that  they  had 
obtained  their  purpose,  loosing  thence,   they  sailed   close 


Acts  xxvii.  9-26  299 

14  by  Crete.     But  not  long  after   there  arose  against  it  a 

15  tempestuous  wind,  called  Euroclydon.  And  when  the 
ship  was  caught,  and  could  not  bear  up  into  the  wind,  we 

16  let  her  drive.  And  rimning  under  a  certain  island  which 
is  called  Clauda,  we  had  much  work  to  come  by  the  boat : 

17  which  when  they  had  taken  up,  they  used  helps,  under- 
girding  the  ship ;  and,  fearing  lest  they  should  fall  into  the 

18  quicksands,  strake  sail,  and  so  were  driven.  And  we 
being  exceedingly  tossed  with  a  tempest,  the  next  day  they 

19  lightened    the  ship';    and  the  third  day  we  cast  out  with 

20  our  own  hands  the  tackling  of  the  ship.  And  when 
neither  sun  nor  stars  in  many  days  appeared,  and  no  small 
tempest  lay  on  us,  all  hope  that  we  should  be  saved  was 

21  then  taken  away.  But  after  long  abstinence  Paul  stood 
forth  in  the  midst  of  them,  and  said,  Sirs,  ye  should  have 
hearkened  unto  me,  and  not  have  loosed  from  Crete,  and 

22  to  have  gained  this  harm  and  loss.  And  now  I  exhort  you 
to  be  of  good  cheer  ;  for  there  shall  be  no  loss  of  any  man's 

23  life  among  you,  but  of  the  ship.  For  there  stood  by  me 
this  night  the  angel  of  God,  whose  I  am,  and  whom   I 

24  serve,  saying,  Fear  not,  Paul ;  thou  must  be  brought 
before  Csesar  :  and,  lo,  God  hath  given  thee  all  them  that 

25  sail  with  thee.     Wherefore,  sirs,  be  of  good  cheer  :  for  I 

26  believe  God,  that  it  shall  be  even  as  it  was  told  me.  How- 
beit  we  must  be  cast  upon  a  certain  island. 

The  ship  was  delayed  for  some  time  at  Fair 
Havens  by  unfavourable  winds,  and  Paul  advised 
the  centurion  to  let  the  prisoners  remain  there  till 
the  spring.  The  captain  was  anxious,  however,  to 
proceed  a  little  farther.  There  was  no  chance  now 
of  getting  to  Italy  before  winter  set  in,  but  he 
proposed  to  make  for  the  harbour  of  Phoenix,  in 
the  S.W.  of  Crete.  The  centurion  was  persuaded 
to  accompany  the  ship  to  its  winter  quarters.  Soon 
after  starting  a  terrible  storm  arose,  and  the  ship 


300  Westminster  New  Testament 

was  driven  out  of  its  course.  The  storm  lasted  for 
the  greater  part  of  a  fortnight.  The  ship  was  in 
the  gravest  perils  and  it  became  necessary  to  jettison 
the  cargo.  Paul  constantly  encouraged  the  sailors^ 
assuring  them  that  they  would  get  safely  to  land 
without  the  loss  of  a  single  life. 

9.  much  time  was  spent.  I.e.,  in  waiting  for  a 
favourable  wind. 

the  fast  was  .  .  .  past.  The  fast  is  the  Day 
of  Atonement,  which  was  kept  on  the  tenth  of  Tisri 
(towards  the  end  of  September  or  the  beginning 
of  October).  Navigation  in  ancient  times  ceased 
about  this  date  for  the  winter. 

12.  toward  the  south  west  and  north  west. 

R.V.,  "looking  north-east  and  south-east."  The 
ground  upon  which  the  change  is  made  is  as  follows  : 
The  original  reads,  "  looking  down  the  south-west 
wind  and  down  the  north-west  wind."  To  "look 
down  a  wind  "is  to  look  in  the  direction  towards 
which  it  blows.  A  south-west  wind  blows  in  a 
north-easterly  direction,  and  a  north-west  wind  in  a 
south-easterly.  Hence  the  change.  If  the  R.V.  is 
right,  Phoenice  (R.V.,  "Phoenix")  must  be  identified 
with  the  modern  Lutro.  Many  scholars,  however, 
think  that  the  A.V.  is  more  correct,  and  that  the 
original  Greek  does  not  mean  "looking  down  in 
the  direction  of  the  wind,"  but  facing  the  wind. 
In  this  case,  the  place  indicated  must  be  identified 
with  the  modern  Phineka.  The  similarity  in  the 
names  is  a  strong  argument  in  favour  of  this  view. 

13.  loosing  thence.     I.e.,  from  Fair  Havens. 
close  by  Crete.       R.V.,  "sailed  along   Crete, 

close  in  shore." 

14.  Euroclydon.  R.V.,  "Euraquilo."  The 
name  given  to  the  north-east  wind.     "  Euroclydon  " 


Acts  xxvii.  9-26  301 

may  possibly  be  a  popular  corruption  for  the  more 
accurate  "  Euraquilo." 

16.  running  under  a  certain  island.  R.V., 
"  rimning  under  the  lee  of  a  certain  island." 

Clauda.  R.V.,  "Cauda."  A  small  island  S.W. 
of  Crete. 

to  come  by  the  boat.  R.V._,  "  to  secure  the 
boat."  The  small  boat  was  towed  from  the  stern 
of  the  ship.  Owing  to  the  severity  of  the  storm, 
it  was  in  danger  of  being  washed  away. 

17.  they  used  helps,  /.e.,  strong  cables  which 
were  used  to  "  undergird  "  the  ship.  They  were 
passed  round  the  hull  and  tied  firmly  to  prevent 
the  timbers  from  parting. 

should  fall  into  the  quicksands.  R.V.,  "be 
cast  upon  the  Syrtis."  "  Syrtis  "  is  the  name  given 
to  the  quicksands  on  the  N.E.  of  Africa. 

Strake  sail.     R.V.,  "lowered  the  gear." 

18.  they  lightened  the  ship.  R.V.,  "they 
began  to  throw  the  freight  overboard." 

19.  we  cast  out.  The  best  MSS.  read,  "  they 
cast  out." 

the  tackling.  The  furniture  and  fittings  of  the 
vessel — all  the  tackle  not  actually  in  use  at  the 
time. 

23.  the  angel  of  God.  R.V.,  "an  angel  of  God." 
Though  we  need  not  press  this  phrase,  it  is  certain 
that  Paul  must  have  received  a  Divine  assurance 
which  convinced  him  that  the  storm  would  not  be 
attended  with  loss  of  life. 


302   Westminster  New  Testament 

THE  VOYAGE  TO  KOm^—iconttnuecf). 
III.  The  Shipwreck  (Acts  xxvii.  27-4<4). 

27  But  when  the  fourteenth  night  was  come,  as  we  were 
driven  up  and  down  in  Adria,  about  midnight  the  shipmen 

28  deemed  that  they  drew  near  to  some  country ;  and 
sounded,  and  found  it  twenty  fathoms  :  and  when  they 
had  gone  a  little  further,  they  sounded  again,  and  found  it 

29  fifteen  fathoms.  Then  fearing  lest  we  should  have  fallen 
upon  rocks,  they  cast  four  anchors  out  of  the  stern,  and 

30  wished  for  the  day.  And  as  the  shipmen  were  about  to 
flee  out  of  the  ship,  when  they  had  let  down  the  boat  into 
the   sea,   under  colour  as   though   they  would  have   cast 

31  anchors  out  of  the  foreship,  Paul  said  to  the  centurion 
and  to  the  soldiers.    Except  these  abide  in  the  ship,  ye 

32  cannot  be  saved.     Then  the  soldiers  cut  off  the  ropes  of  the 

33  boat,  and  let  her  fall  off.  And  while  the  day  was  coming 
on,  Paul  besought  them  all  to  take  meat,  saying.  This  day 
is  the  fourteenth  day  that  ye  have  tarried  and  continued 

34  fasting,  having  taken  nothing.  Wherefore  I  pray  you 
to  take  some  meat ;  for  this  is  for  your  health  :  for  there 

35  shall  not  an  hair  fall  from  the  head  of  any  of  you.  And 
when  he  had  thus  spoken,  he  took  bread,  and  gave  thanks 
to  God  in  presence  of  them  all  :  and  when  he  had  broken 

36  it,  he  began  to  eat.     Then  were  they  all  of  good  cheer, 

37  and  they  also  took   some   meat.     And  we  were  in  all  in 

38  the  ship  two  hundred  threescore  and  sixteen  souls.  And 
when  they  had  eaten  enough,  they  lightened  the  ship,  and 

39  cast  out  the  wheat  into  the  sea.  And  when  it  was  day, 
they  knew  not  the  land  :  but  they  discovered  a  certain 
creek  with  a  shore,  into  the  which  they  were  minded,  if 

40  it  were  possible,  to  thrust  in  the  ship.  And  when  they 
had  taken  up  the  anchors,  they  committed  themselves  unto 
the  sea,  and  loosed  the  rudder  bands,  and  hoised  up  the 

41  mainsail   to   the   wind,    and    made   toward   shore.      And 


Acts  xxvii.  27-44  303 

falling  into  a  place  where  two  seas  met,  they  ran  the  ship 
aground  :  and  the  fore  part  stuck  fast,  and  remained  un- 
moveable,  but  the  hinder  part  was  broken  with  the  violence 

42  of  the  waves.  And  the  soldiers'  counsel  was  to  kill  the 
prisoners,  lest  any  of  them  should  swim  out,  and  escape. 

43  But  the  centurion,  willing  to  save  Paul,  kept  them  from 
their  purpose  ;  and  commanded  that  they  which  could 
swim  should  cast  themselves  first  into  the  sea,  and  get  to 

44  land  :  and  the  rest,  some  on  boards,  and  some  on  broken 
pieces  of  the  ship.  And  so  it  came  to  pass,  that  they 
escaped  all  safe  to  land. 

On  the  fourteenth  night  of  the  voyage  there 
were  signs  that  the  ship  was  approaching  land. 
The  vessel  was  ^^hove  to,"  and  the  sailors  made 
an  attempt  to  escape  in  the  small  boat.  Their 
plan,  however,  was  thwarted  by  the  vigilance 
of  Paul.  The  narrative  throws  a  brilliant  light 
on  the  commanding  personality  of  the  Apostle. 
Prisoner  though  he  was,  he  virtually  assumed  the 
command  of  the  ship,  and  it  was  mainly  due  to  his 
foresight  that  the  safety  of  the  passengers  was 
assured.  When  morning  came,  the  ship  was  run 
ashore.  It  was  smashed  in  the  process,  but  all  who 
were  on  board  got  safely  to  land. 

27.  up  and  down  in  Adria.  R.V.,  "  in  the  sea 
of  Adria."  The  "  Sea  of  Adria  "  is  the  name  given 
to  that  part  of  the  Mediterranean  which  lay  between 
Italy,  Greece,  and  Africa. 

29.  lest  we  should  have  fallen  upon  rocks. 
R.V.,  ^^  should  be  cast  ashore  on  rocky  ground." 

30.  as  the  shipmen   were  about  to  flee. 

R.V.,  "as  the  sailors  were  seeking  to  flee." 

SS.  Paul  besought  them,  etc.  A  fine  illustra- 
tion of  Paul's  practical  common  sense.  The  Divine 
promise  did  not  exonerate  the  sailors  from  taking 


304   Westminster  New  Testament 

all  due  precaution  and  using  all  human  means  to 
ensure  safety.  Paul  urges  them  to  take  food,  lest 
when  the  critical  moment  arrived  they  should  be 
too  weak  and  enfeebled  to  grasp  the  opportunity. 

37.  two  hundred  threescore,  etc.  The 
figure  here  given — 276 — seems  far  too  large  for 
an  ancient  merchant-ship.  Some  MSS.  put  the 
number  at  76 — a  much  more  reasonable  estimate. 

39.  The  R.V.  contains  some  important  points  of 
difference  in  its  rendering  of  this  verse  :  "  but  they 
perceived  a  certain  bay  with  a  beach,  and  they 
took  counsel  whether  they  could  drive  the  ship 
upon  it." 

40.  they  committed  themselves  unto  the 
sea.  A  mistranslation.  The  R.V.  rightly  renders, 
"  And  casting  off  the  anchors,  they  left  them  in 
the  sea," 

loosed  the  rudder  bands.  The  rudder 
of  an  ancient  ship  consisted  of  a  large  flat  oar 
which  was  either  fastened  to  or  passed  through  an 
aperture  in  the  stern.  In  large  vessels  there  were 
two  rudders,  as  in  the  present  case,  attached  to 
both  sides  of  the  stern.  When  the  vessel  had 
cast  anchor,  the  rudders  were  raised  out  of  the 
water  and  lashed  to  the  stern.  It  was  necessary, 
therefore,  to  untie  the  ropes  and  let  them  down 
into  the  water,  before  they  could  steer  again. 

the  mainsail.  The  Greek  word  used  here 
means  not  "mainsail"  but  "foresail,"  so  R.V. 

41.  a  place  where  two  seas  met.  The  scene 
of  the  shipwreck  is  generally  located  in  what  is 
now  called  "  St.  Paul's  Bay,"  which  is  situated  on 
the  N.W.  of  Valetta,  the  capital  of  Malta.  On  the 
west  of  the  bay  there  is  a  small  island,  called 
Salmonetta,    separated    from    the    mainland    by   a 


Acts  xxviii.  I- 10  305 

narrow  channel.  It  is  generally  assumed  that  this 
channel  is  ''  the  meeting  of  the  two  seas  "  men- 
tioned here. 

the  hinder  part  was  broken.  R.V.,  "the 
stern  began  to  break  up  by  the  violence  of  the 
waves." 


THE  VOYAGE  TO  ROmR—{contmuei{). 
IV.  Paul  at  Malta  (Acts  xxviii.  1-10). 

And  when  they  were  escaped,  then  they  knew  that  the 

2  island  was  called  Melita.  And  the  barbarous  people 
shewed  us  no  little  kindness  :  for  they  kindled  a  fire,  and 
received   us   every  one,  because  of  the  present  rain,  and 

3  because  of  the  cold.  And  when  Paul  had  gathered  a 
bundle  of  sticks,  and  laid   them  on   the  fire,  there  came 

4  a  viper  out  of  the  heat,  and  fastened  on  his  hand.  And 
when  the  barbarians  saw  the  venomous  beast  hang  on  his 
hand,  they  said  among  themselves,  No  doubt  this  man  is  a 
murderer,  whom,  though  he  hath  escaped  the  sea,  yet  venge- 

5  ance  suffereth  not  to  live.    And  he  shook  off  the  beast  into 

6  the  fire,  and  felt  no  harm.  Howbeit  they  looked  when  he 
should  have  swollen,  or  fallen  down  dead  suddenly  :  but 
after  they  had  looked  a  great  while,  and  saw  no  harm 
come  to  him,  they  changed  their  minds,  and  said  that  he 

7  was  a  god.  In  the  same  quarters  were  possessions  of  the 
chief  man  of  the  island,  whose  name  was  Publius  ;  who 

8  received  us,  and  lodged  us  three  days  courteously.  And 
it  came  to  pass,  that  the  father  of  Publius  lay  sick  oi  a 
fever  and  of  a  bloody  flux  :  to  whom  Paul  entered  in,  anci 

9  prayed,  and  laid  his  hands  on  him,  and  healed  him.  So 
when  this  was  done,  others  also,  which  had  diseases  in  the 

10  island,   came,    and  were  healed  :    who  also  honoured   us 
with   many  honours ;  and  when  we  departed,  they  laded 
us  with  such  things  as  were  necessary. 
20 


3o6   Westminster  New  Testament 

The  shipwrecked  company  were  kindly  received 
by  the  natives  of  Malta^  who  ministered  to  their 
needs.  The  governor  of  the  island,  Publius,  gave 
them  food  and  lodging  for  three  days,  and  made 
arrangements  for  them  to  spend  the  winter  in 
Malta.  The  naiTative  contains  two  apparently 
miraculous  incidents  :  (l)  Paul's  escape  from  the 
viper  (vers.  4-6) ;  (2)  the  healing  of  Publius' 
father  (ver.  8). 

1.  was  called  Melita.  The  ancient  equivalent 
for  the  modern  Malta. 

2.  the  barbarous  people.  The  Greeks  be- 
stowed the  name  '^'^  barbarian "  upon  all  who  did 
not  use  the  Greek  language.  The  phrase  used 
here  does  not  therefore  indicate  that  the  inhabit- 
ants of  Malta  were  savages.  It  simply  refers  to 
the  fact  that  their  language  was  Phoenician,  and  not 
Greek. 

3.  out  of  the  heat.  R.V.,  "  by  reason  of  the 
heat." 

4.  the  venomous  beast.  There  is  no  word 
for  '^^  venomous  "  in  the  original.  Its  addition  is  an 
unwarranted  attempt  on  the  part  of  the  translators 
to  heighten  the  eifect  of  the  story. 

vengeance  suffereth  not  to  live.  R.V.,  more 
correctl}^,  ''  Justice  hath  not  suffered  to  live."  The 
abstract  term  is  here  personified. 

6.  The  R.V.  is  a  truer  rendering  of  the  Greek, 
and  makes  better  English  :  ''  But  they  expected 
that  he  would  have  swollen,  or  fallen  down  dead." 

said  he  was  a  god.  Compare  the  action  of  the 
people  of  Lystra  (xiv.  11). 

7.  In  the  same  quarters.  R.V.,"  in  the  neigh- 
bourhood of  that  place." 

chief  man  of  the  island.     Another  illustration 


Acts  xxviii.  11-16  307 

of  the  accuracy  of  Luke.  Inscriptions  which  have 
been  discovered  in  Malta  prove  that  the  governor 
of  the  island  bore  the  title  of  "  chief  man." 

8.  The  R.V.  renders  "^  sick  of  fever  and  dysentery." 
The  technical  terms  used  to  describe  the  illness 
imply  that  the  writer  of  Acts  was  acquainted  with 
medicine.     See  iii.  7. 

10.  honours.  Tokens  of  respect — gifts  of  money 
and  other  presents  over  and  above  the  necessaries 
mentioned  in  the  next  clause. 


THE  VOYAGE  TO  ROME-(^^;///«//^^. 

V.  The  Journey  from  Malta  to  Rome 
(Acts  xxviii.  11-16). 

11  And  after  three  months  we  departed  in  a  ship  of  Alex- 
andria, which   had  wintered   in  the  isle,  whose  sign  was 

12  Castor  and  Pollux.     And  landing  at  Syracuse,  we  tarried 

13  there  three  days.  And  from  thence  we  fetched  a  compass, 
and  came  to  Rhegium  :  and  after  one  day  the  south  wind 

14  blew,  and  we  came  the  next  day  to  Puteoli  :  where  we 
found  brethren,  and  were  desired  to  tarry  with  them  seven 

1 5  days  :  and  so  we  went  toward  Rome.  An^,  from  thence, 
when  the  brethren  heard  of  us,  they  came  to  meet  us  as  far 
as  Appii  forum,  and  The  three  taverns  :  whom  when  Paul 

16  saw,  he  thanked  God,  and  took  courage.  And  when 
we  came  to  Rome,  the  centurion  delivered  the  prisoners 
to  the  captain  of  the  guard  :  but  Paul  was  suffered  to  dwell 
by  himself  with  a  soldier  that  kept  him. 

After  remaining  three  months  in  Malta,  the 
prisoners  were  embarked  on  an  Alexandrian  ship, 
and  sailed  for  Italy.  They  touched  at  Syracuse 
and  Rhegium,  and  finally  landed  at  Puteoli,  from 


3o8  Westminster  New  Testament 

which  port  they  journeyed  by  road  to  Rome — a 
distance  of  140  miles.  The  Christians  of  the 
Roman  Church  hearing  of  Paul's  arrival^  sent  some 
of  their  number  to  Appii  forum  (a  distance  of  40 
miles  from  Rome)  to  welcome  the  Apostle  and 
conduct  him  to  the  city. 

11.  after  three  months.  Probably  about 
February^  M'hen  navigation  commenced  again  after 
the  winter. 

whose  sign  was  Castor  and  Pollux.  R.V., 
"  whose  sign  was  The  Twin  Brothers."  The  name 
of  the  ship  was  "The  Twin  Brothers"  :  the  A.V.  is 
an  explanation  rather  than  a  translation  of  the 
Greek.  "  The  Twin  Brothers "  were  Castor  and 
Pollux^  the  two  sons  of  Jupiter,  who  afterwards 
gave  their  names  to  the  femous  constellation^  and 
were  regarded  as  the  tutelary  deities  of  sailors. 

12.  landing  ("R.V.  touching")  at  Syracuse. 
Syracuse  was  one  of  the  principal  towns  in  Sicily, 
and  was  situated  on  the  eastern  coast  of  the 
island.  It  was  a  port  of  call  for  corn-ships  trading 
between  Rome  and  Alexandria. 

13.  we  fet  a  compass.  R.V.,  "  made  a  circuit ;  " 
i.e.,  took  a  circuitous  route  because  the  wind  was 
unfavourable.  There  is  another  reading  in  the 
original  which  has  strong  support  and  is  preferred 
by  many  scholars :  "  we  cast  loose/'  i.e.,  weighed 
anchor.  The  word  "fet"  in  the  A.V.  is  an  Old 
English  contraction  for  "fetched." 

Rhegium.  The  modern  Reggio,  situated  at  the 
southern  point  of  Italy,  on  the  Straits  of  Messina. 

Puteoli.  The  port  of  Rome,  situated  on  the 
north  of  the  Bay  of  Naples.  The  distance  between 
Rhegium  and  Puteoli  was  about  180  miles. 

14.  we  found  brethren.     There  was  obviously 


Acts  xxviii.  11-16  309 

a  Christian  Church  at  Puteoli — though  in  what 
way  it  originated,  we  cannot  tell.  The  story  of 
the  planting  of  Christianity  in  Italy  is  one  of 
those  secrets  of  history  which  will  probably  never 
be  revealed. 

to  tarry  .  .  .  seven  days.  Paul  had  evidently 
obtained  such  an  influence  over  the  centurion  that 
he  seems  to  have  readily  fallen  in  with  the  pro- 
posal, and  allowed  his  prisoner  to  stay  for  a  week 
at  Puteoli  and  hold  intercourse  with  his  fellow- 
Christians  in  the  town. 

and  so  we  went  toward  Rome.     R.V.,  "and 

so  we  came  to  Rome."  In  his  hurry  to  reach  his 
climax,  Luke  conveys  his  hero  to  Rome.  In  the 
following  verse,  however,  he  returns  to  the  journey, 
and  records  the  incident  of  the  welcome  given  to 
Paul  by  the  Roman  Christians  at  Appii  forum. 

15.  from  thence.     I.e.,  from  Puteoli. 

as  far  as  Appii  forum.  R.V.,  "the  Market  of 
Appius."  Appii  forum  was  a  town  situated  on  the 
famous  Appian  Way,  about  40  miles  from  Rome.  It 
owed  its  name  to  its  founder,  "Appius." 

The  Three  Taverns.  The  name  of  a  halting- 
stage  on  the  Appian  Way,  about  10  miles  from 
Appii  forum,  and  30  from  Rome.  The  name 
"Tavern"  is  used  in  a  wider  sense  than  the 
English  word.  It  denotes  any  kind  of  shop,  and 
not  merely  a  place  of  refreshment. 

16.  The  words  "the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard  "  are  omitted 
in  the  R.V. 


310  Westminster  New  Testament 


Acts  xxviii.  17-31. 
PAUL  AT  ROME. 

17  And  it  came  to  pass,  that  after  three  days  Paul  called  the 
chief  of  the  Jews  together :  and  when  they  were  come 
together,  he  said  unto  them,  Men  and  brethren,  though  I 
have  committed  nothing  against  the  people,  or  customs  of 
our  fathers,  yet  was  I  delivered  prisoner  from  Jerusalem 

18  into  the  hands  of  the  Romans.  Who,  when  they  had 
examined  me,  would  have  let  me  go,  because  there  was  no 

19  cause  of  death  in  me.  But  when  the  Jews  spake  against 
it,  I  was  constrained  to  appeal  unto  Caesar  ;  not  that  I  had 

20  ought  to  accuse  my  nation  of.  For  this  cause  therefore 
have  I  called  for  you,  to  see  you,  and  to  speak  with  you  : 
because  that  for  the  hope  of  Israel  I  am  bound  with  this 

21  chain.  And  they  said  unto  him,  We  neither  received 
letters  out  of  Judaea  concerning  thee,  neither  any  of  the 
brethren  that   came  shewed   or  spake  any  harm  of  thee. 

22  But  we  desire  to  hear  of  thee  what  thou  thinkest :  for  as 
concerning  this  sect,    we  know   that   every   where   it   is 

23  spoken  against.  And  when  they  had  appointed  him  a  day, 
there  came  many  to  him  into  his  lodging ;  to  whom  he 
expounded  and  testified  the  kingdom  of  God,  persuading 
them  concerning  Jesus,  both  out  of  the  law  of  Moses,  and 

24  out  of  the  prophets,  from  morning  till  evening.  And 
some  believed   the  things  which  were  spoken,  and  some 

25  believed  not.  And  when  they  agreed  not  among  them- 
selves, they  departed,  after  that  Paul  had  spoken  one 
word.  Well  spake  the  Holy  Ghost  by  Esaias  the  prophet 

26  unto  our  fathers,  saying,  Go  unto  this  people,  and  say. 
Hearing  ye  shall  hear,  and  shall  not  understand ;  and 

27  seeing  ye  shall  see,  and  not  perceive :  for  the  heart  of  this 
people  is  waxed  gross,  and  their  ears  are  dull  of  hearing, 
and  their  eyes  have  they  closed ;  lest  they  shoitld  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with 


Acts  xxviii.  17-31  311 

their  heart,  and  should  be  converted,  and  I  should  heal 

28  them.  Be  it  known  therefore  unto  you,  that  the  salvation 
of  God  is  sent  unto  the  Gentiles,  and  that  they  will  hear  it. 

29  And  when  he  had  said  these  words,  the  Jews  departed,  and 

30  had  great  reasoning  among  themselves.  And  Paul  dwelt 
two  whole  years  in  his  own  hired  house,  and  received  all 

31  that  came  in  unto  him,  preaching  the  kingdom  of  God, 
and  teaching  those  things  which  concern  the  Lord  Jesus 
Christ,  with  all  confidence,  no  man  forbidding  him. 

The  final  paragraph  of  the  book  contains  (1) 
an  account  of  Paul's  appeal  to  the  Jews  in  Rome 
(vers.  17-29)  ;  (2)  a  short  postscript  describing  Paul's 
life  at  Rome  (vers.  30^  31).  For  a  discussion  of  the 
problem  raised  by  the  abrupt  ending  of  the  book, 
see  Introduction,  pp.  12,  13. 

17.  called  the  chief  of  the  Jews  together. 

Up  to  the  very  end,  Paul  was  true  to  his  principle 
"  to  the  Jews  first,"  and  not  even  the  fierce 
attacks  which  had  been  made  upon  him  at 
Jerusalem  could  deter  him  from  seeking  out  his 
brethren  in  Rome  and  submitting  his  case  to  them. 

19.  not  that  I  had  ought,  etc.  The  magna- 
nimity of  Paul  shines  out  prominently  in  this  state- 
ment. He  disclaims  altogether  the  idea  that  his 
appeal  to  Caesar  was  a  covert  attack  on  his  own 
countrymen. 

20.  for  the  hope  of  Israel.    The  attack  upon 

him,  Paul  argues,  v/as  not  caused  by  his  disloyalty 
to  the  Jewish  religion,  but  rather  by  his  fidelity  to 
it.  It  was  because  he  believed  in  the  promises 
made  to  Israel  that  he  had  become  a  convert 
to  the  Christian  Faith.  It  was  not  because  he 
was  a  worse  Jew  than  his  kinsmen,  but  because 
he  was  a  better,  that  he  had  embraced  Christianity. 
bound  with  this  chain.     I.e.,  the  chain  which 


312   Westminster  New  Testament 

bound  Paul's  wrist  to  the  wrist  of  the  Roman 
soldier  who  always  accompanied  him.  Cf.  xxvi.  29  ; 
Eph.  vi.  20. 

23.  into  his  lodging.  This  may  be  "the 
hired  house"  of  ver.  30,  or  more  probably  a  lodging 
placed  at  Paul's  disposal  by  his  friends  in  Rome. 

26,  27.  This  passage  is  taken  from  Isa.  vi.  9.  It 
was  quoted  by  Christ  (Matt.  xiii.  14  ;  Mark  iv.  12  ; 
Luke  viii.  10  ;  compare  John  xii.  40).  There  is  one 
important  variation  from  the  original  in  Isaiah. 
Instead  of  "  for  the  heart  of  this  people  is  waxed 
gross/'  Isaiah  reads,  "  make  the  heart  of  this  people 
fat."  Paul,  like  Christ  (according  to  Matt.  xiii.  14, 
but  not  according  to  the  other  references),  follow- 
ing the  Septuagint,  softens  down  the  harshness  of 
the  original.  As  quoted  by  Paul,  the  phrase  "  lest 
they  should  see  with  their  eyes  "  is  dependent  upon 
the  statement  '^  their  eyes  have  they  closed." 
The  spiritual  blindness  of  the  people  is  the  result 
of  their  own  action,  and  not  of  the  work  of  the 
prophet,  as  in  the  Hebrew  version  of  Isaiah. 

28.  the  salvation  of  God,  etc.  R.V.,  "this 
salvation  of  God."  Luke  gives  here  a  final  illustra- 
tion of  Israel's  rejection  of  the  message.  It  was 
this  rejection  that  justified  the  work  amongst  the 
Gentiles. 

30.  two  whole  years.  This  is  the  only  refer- 
ence to  the  length  of  the  time  of  Paul's  residence 
in  Rome.  It  was  during  this  period  that  he  wrote 
the  Epistles  to  the  Philippians,  the  Colossians,  and 
Philemon,  which  throw  some  light  upon  his  work  in 
the  Imperial  city  (see  especially  Phil.  i.  12-20). 
What  happened  at  the  end  of  the  two  years  is 
quite  uncertain.  Some  scholars  hold  that  Paul  was 
released  for  a  time  and  continued  his  missionary 


Acts  xxviii.  17-31  313 

work,  others  that  the  trial  resulted  in  his  con- 
demnation to  death. 

in  his  own  hired  house.  An  illustration  of 
the  comparative  freedom  allowed  to  Paul  during 
the  interval  preceding  his  trial.  Though  he  lived 
in  his  own  house,  however,  he  was  under  the  con- 
stant surveillance  of  the  soldiers  who  guarded  him. 

31.  the  Lord  Jesus  Christ.  The  only  instance 
in  Acts  where  this  full  title  is  bestowed  on  Jesus, 
though  it  is  often  found  in  the  Pauline  Epistles. 
The  origin  of  the  phrase  is  probably  as  follows  : — 
Amongst  the  Jews  Jesus  was  termed  "  the  Christ " 
(or  "the  Messiah")  from  the  first.  In  the  wider 
Gentile  world  this  title  was  unknown,  and  conse- 
quently the  term  "  Lord  "  was  used  as  a  substitute. 
The  two  ideas  were  subsequently  combined,  and 
the  full  phrase  means  "Jesus  who  is  the  Jews' 
Messiah  and  the  Gentiles'  Lord." 

no  man  forbidding  him.  A  most  emphatic 
phrase.  Acts  was  written  probably  at  a  time  when 
the  Christians'  right  to  propagate  their  faith  was 
being  challenged  and  when  persecution  was  being 
threatened  by  the  Empire.  One  of  the  objects 
of  Luke  (see  Introduction,  pp.  6-8)  was  to  defend 
the  rights  of  his  fellow-Christians,  by  showing  that 
the  Roman  Empire  had  always  in  earlier  times 
protected  them.  He  ends  his  book  by  the 
triumphant  statement  that  when  Paul  was  brought 
to  Rome,  though  he  was  a  prisoner,  he  was  allowed 
absolutely  unimpeded  liberty  to  proclaim  his 
message. 


INDEX 


Abraham,  98,  99. 
Acts,  aim  of,  5-12. 

authorship,  2-5. 

characteristics,  15-18. 

chronology,  30,  31. 

conchision,  12. 

date,  12-15. 

historical  value,  lS-25. 

theology,  27-30. 
Adoptionism,   28,    54,    143, 

175- 
Agabus,  154,  250. 
Agrippa    i.     and     ii.       See 

Herod. 
Alexandria,  226. 
Amphipolis,  210. 
Ananias  and   Sapphira,  77- 

79. 
Ananias  (of  Damascus),  125, 

126,  259,  292. 
Ananias  (High  Priest),  265. 
Angel,    17,   82,     108,     118, 

161,  301. 
Annas,  67,  123. 
Antioch  (Syria),  148-152. 
Antioch  (Pisidia),  173. 
Antipatris,  272. 
Antonia,  255. 
Apollonia,  210. 
Apollos,  227. 


315 


Appii  Forum,  309. 

Aquila,  220,  224. 

Areopagus,  215. 

Aristarchus,  236. 

Ascension,  the,  38. 

Asia,  48,  202. 

Asiarchs,  236. 

Assassins,  the,  256. 

Assos,  241. 

Athens,  214. 

Atonement,  the,  28,  32,  52, 

63. 

Augustan  band,  296. 
Augustus,  296. 

Baptism,  259. 

Baptism   of  John,    37,   227, 

229. 
Bar-jesus,  168. 
Barnabas,  76,  131,  151,  152, 

166,  198. 
Beautiful  gate,  58. 
Bernice,  284. 
Beroea,  212. 
Bishops,  245. 
Bithynia,  202. 
Blastus,  163. 
Breaking  of  bread,  55. 

Csesar,  appeal  to,  283. 


3i6 


Index 


Csesarea,     121,      137,     249, 

271. 
Candace,  119. 
Cappadocia,  48. 
Captain  of  Temple,  66. 
Castor  and  Pollux,  308. 
Cenchrea,  224. 
Christian  (the  name),  152. 
Christology,  27-30,    28,  32, 

52,  54,  63,  175. 
Chronology,  30,  31. 
Cilicia,  94,  199. 
Citizenship,  Roman,  262. 
Claudius,  154. 
Common    Life,    54-57,    T^- 

76. 
Conscience,  264. 
Corinth,  220. 
Cornelius,  136,  137,  142. 
Council.     See  Sanhedrin. 
Council   of  Jerusalem,   188- 

191,  193. 
Cyprus,  76,  150,  167. 

Damascus,  123,  128. 
Deacons,  89. 
Deputy,  168. 
Derbe,  186. 
Diana,  237. 
Diaspora,  10,  47. 
Dorcas,  134. 
Drusilla,  279. 

Egyptian,  the,  255. 
Elders,   89,    155,    187,  244, 

245- 
Elymas,  169. 

Ephesus,  21,  225,  228-238. 
Epicureans,  214. 
Erastus,  232. 

Ethiopian  eunuch,  118-121. 
Euroclydon,  300. 
Exorcism,  232. 


Felix,  270-280. 

Festus,  282,  285,  289,  294. 

Gaius,  139. 

Galatia,  201. 

Galatians,    Epistle   to,    129, 

135- 
Gallio,  223. 
Gamaliel,  84,  85. 
Gaza,  119. 
Gentiles,    25-27,    136,    148, 

149,  189. 
Grecians,  90,  91,  157. 

Hellenists.     See  Grecians. 
Herod  Agrippa  I.,  157,  158, 

162,  163. 
Herod  Agrippa  11,,  284,  289, 

294. 
Herod  Antipas,  72,  165. 
Holy  Spirit,  29,   35,  45,  46, 

68,    91,   116,   127,    144, 

147,     166,     202,     227, 

229. 

Iconium,  181. 

Inscriptions,    21,    169,    211, 

235,  237,  307. 
Italian  band,  136. 

James,  brother  of  John,  158. 
James,  brother  of  the  Lord, 

161,  193- 
Jerusalem,  poverty,  75. 

Paul's  visits,  155. 
John   the   Baptist,    37,  227, 

229. 
John  Mark,  165,  168. 
Joppa,  138. 
Tosephus,     13,     58,     85-87, 

162,  232,  255,  256. 
Judas  Barsabas,  197. 
Judas  Iscariot,  42,  43. 


Index 


317 


Judas  of  Galilee,  87. 
Jupiter,  185. 

Kingdom,  the,  37. 

Law,  the,  96. 

Laying    on    of  |hands,    92, 

116,  127,  166. 
Libertines,  94. 
"Lord  Jesus  Christ,"   208, 

313- 
Lots,  44. 

Luke,  4,  5,  15-18. 
Lycaonia,  184. 
Lydda,  133. 
Lysias,   Claudius,  254,  261, 

264,  266,  269,  271. 
Lystra,  183. 

Macedonia,  203. 

Magic,  82,  232. 

Malta,  306. 

Manaen,  165. 

Mark,  165,  168. 

Mary,  161. 

Medical    language,    5,    59, 

307. 
Mercury,  185. 
Miletus,  242. 
Miracles,    23,    24,     58,    81, 

193,  232. 
Mnason,  150,  250. 
Moloch,  105. 
Moses,  100-104. 

Name,  in  the,  59. 
Nicolas,  91. 

Olivet,  40. 
Organisation,  89. 

Parousia,  28,  61. 
Parthia,  48. 


Paul,    conversion    of,     121- 
124,  258-260,  289-292. 
visits  to  Jerusalem,  155. 
the  name,  169. 
speeches,    172,    183,    217, 

243. 
Christology,  175. 
miracles,  23,  24,  232. 
vow  of,  224. 
Pentecost,  45-47. 
Peter,  speeches,  42,  49-54, 
59-64,  141-144,  191- 
miracles,   57-59,  81,  132- 

134. 
vision,  138. 
Pharisees,     85,     190,     267, 

290. 
Philip,  113,  118,  137,  249. 
Philippi,  204. 
Philo,  47. 
Phoenicia,  150. 
Phr>'gia,  48,  201. 
Pilate,  73. 
Pisidia,  173. 
Predestination,  178. 
Priests,  92. 
Priscilla,  220. 
Proconsul,  168. 
Prophets,  153. 
Provincial  government,  20- 

22,  168. 
Publius,  306. 

Quaternion,  159. 

Remphan,  105. 
Resurrection,  33,  35. 
Roman  Empire,  6-8. 

Sadducees,  66,  82,  266. 
Salamis,  167. 
Samaria,  113. 


3i8 


Index 


Sanhedrin,  d"],  82,  264. 

Sapphira,  77-79. 

Saron,  134. 

Scribes,  267. 

Seleucia,  167. 

Sergius  Paulus,  169. 

Servant  of  God,  62,  64. 

Seven,  the,  89-92. 

Silas,  199. 

Simon  Magus,  113,  114,  116. 

Solomon's  Porch,  61. 

Son  of  Man,  no. 

Sopater,  239. 

Sosthenes,  223. 

Stephen,  26,  92,  93,  95-96, 

102,  106,  109. 
Stoics,  214. 
Sychem,  100, 
Synagogues,  94. 

Tabitha,  134. 
Tarsus,  131,  256. 


Tertullus,  273,  276. 

Thecla,  180. 

Theophilus,  34. 

Thessalonica,  210. 

Theudas,  23,  85. 

Three  Taverns,  309. 

Thyatira,  205. 

Times  of  refreshing,  63. 

Times  of  restitution,  64. 

Timothy,  200. 

Tongues,  gift  of,  45-47,  I44» 

229. 
Trophimus,  239. 
Tychicus.  239. 
Tyrannus,  231. 

Vows,  224,  252. 

"Way,  The,"  123,231,259, 

276,  279. 
We-passages,  2-4,  154,  204. 
Women,  179,  213. 


Printed  by  Mokkjson  &  Gibb  Li.Mii  i:i>,  Edinburgh 


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